The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

Libaaxa qabiilka Yahuudah waa magac loo adeegsado Ciise, kaas oo adkaynaya hawsha Masiixa ee ku saabsan xidhidda dabadeedna furidda Eraygiisa nebiyadeed. Cutubka shanaad ee Muujintii, Libaaxa qabiilka Yahuudah, oo isaguna ah xididka Daa’uud, ayaa ka adkaaday inuu kitaabka furo. “Xididka” Daa’uud wuxuu ahaa Yesee, xididka Yeseena wuxuu ahaa Fares, xididkiisuna wuxuu ahaa Yahuudah, xididkiisuna wuxuu ahaa Yacquub, xididkiisuna wuxuu ahaa Isxaaq, xididkiisuna wuxuu ahaa Ibraahim. Xididka Daa’uud ama Yesee marka lagu xuso iyada oo lala xidhiidhinayo Libaaxa qabiilka Yahuudah, waxa lagu adkaynayaa mabaadi’da bilowga iyo dhammaadka, kuwaas oo ah Alfa iyo Oomega. Marka Muujintii Ciise Masiix laga furo cutubka koowaad ee Muujintii, sifada koowaad ee dabeecaddiisu waa in uu yahay Alfa iyo Oomega. Cidda uu yahay qudheedu sidoo kale waa mabda’a loo adeegsado in lagu furo waxsii sheegyada uu Libaaxa qabiilka Yahuudah xidhay, marka uu go’aamiyo in wakhtigu yimid.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Furitaanka Erayga nebinnimada ee Ilaah waa qayb ka mid ah shaqada Ilaah ee furashada, maadaama uu adeegsado xoogga Eraygiisa si uu u soo saaro soo-nooleynno sida ay doonistiisu tahay. Sister White waxay leedahay marka si ka wanaagsan loo fahmo buugaagta Daanyeel iyo Muujintii, waxaa dhexdeenna laga arki doonaa soo-nooleyn weyn. Waa iftiinka Erayga nebinnimada ee Ilaah kan soo saara soo-nooleyn iyo dib-u-habayn sida ay doonistiisu tahay.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

Walaashii White, iyadoo eegaysa maalmaha ugu dambeeya, waxay tilmaamaysaa dib‑u‑habayn weyn oo ka dhex dhacaysa dadka Ilaah maalmaha ugu dambeeya. Soo nooleyntii iyo dib‑u‑habayntii taariikhda quduuska ah dhammaantood waxaa laga soo saaray Erayga Ilaah, xilliyadaas quduuska ahna mid kastaaba wuxuu tilmaamayey soo nooleynta iyo dib‑u‑habaynta weyn ee ugu dambaysa oo bilaabmaysa wax yar ka hor sharciga Axadda. Soo nooleyntaas waxaa dhaliya furitaanka shaabadda Erayga Ilaah. Toddobada onkod waa la shaabadeeyey, sidaas oo kale sidii loo shaabadeeyey kitaabka Daanyeel cutubka laba iyo tobnaad.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

Marka aynu dabaqno astaamaha nebinnimada ee xilli firidhsanaan ah oo lala xidhiidhiyo astaanta 1260, waxaynu ogaanaynaa in Muujintii kow iyo tobnaad, Muuse iyo Eliyaah ay mayd ku yaallaan jidka saddex maalmood iyo badh. Aayadda siddeed iyo tobnaadna waqtigii cadhada Ilaah waa yimid. Muuse iyo Eliyaah waxay matalaan dadka Ilaah wax yar ka hor xidhitaanka waqtiga imtixaanka aadanaha. Waxa lagu kala firidhiyey 1260 maalmood oo astaan ah jidadka Sodom iyo Masar, meesha Ciise lagu qodbay.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

Muuse iyo Eliyaah waxaa la siiyey awood ay markhaatigooda ku bixiyaan laga bilaabo aayadda saddexaad ilaa aayadda toddobaad, halkaas oo lagu dilo jidka dhexdiisa. Yooxanaa wuxuu dhammeeyey qiyaasidda macbudka aayadda labaad, dabadeedna Muuse iyo Eliyaah waxaa la siiyey awood ay markhaatigooda ku bixiyaan, iyagoo joonyad gashan. Farriintii Eliyaah iyo Muuse waxaa la siiyey Adventism‑kii Milleri ee Filadelfiya sannadkii 1844, oo marka la gaadhay 1863, codadkoodii waxaa lagu aasay hoosta caadooyinka iyo dhaqammada jiilba jiil laga dhaxlo. Waxaa la siiyey awood ay markhaatigooda ku bixiyaan saddex sano iyo badh, iyagoo “joonyad” gashan, taas oo astaan u ah mugdigii sii kordhayey laga bilaabo 1863 iyo wixii ka dambeeyey.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Markaan ku dabaqno qeexidda Sister White ee toddobada onkod inay metelaan dhacdooyinka malaa’igta koowaad iyo tan labaad, si xariiq korkeed xariiq ah, waxaynu dhiseynaa taariikh ku bilaabmaysa malaa’ig farriin sidata oo soo degaysa; hase ahaatee, xariiq korkeed xariiq ahaan, malaa’igtu waa labadaba malaa’igta koowaad iyo tan labaad. Mid baa cagtiisa dhulka saaray, cag kalena badda saaray 11-ka Agoosto, 1840, middii kalena waxay timid niyad-jabkii 19-ka Abriil, 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Calaamadda xigta ee taariikh kasta oo isbarbar socda waa gacanta Ilaah, taas oo la xidhiidha looxyadii Xabaquuq. Malaa’igtii kowaad, jaantuskii 1843 ayaa la sameeyey, hase yeeshee khalad baa ku jiray qaar ka mid ah tirooyinka. Malaa’igtii labaad, gacanta Ilaah waa calaamad jid oo looxyada Xabaquuq ah; waxaana lagu metelay markii uu gacantiisa ka qaaday khaladkaas. Markuu gacantiisa ka qaaday, farriintu si tartiib-tartiib ah ayey u kobcaysay ilaa ay gaadhay gunaanadkeedii shirkii xerada Exeter, wax yar ka hor niyad-jabkii Oktoobar 22, 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Labada sadar waxay tilmaamayaan farriin caalami ah, waayo malaa’igta timi waxay hal cag saartaa dhulka, hal cagna badda, waxyiguna wuxuu inoo sheegaa in tani metelayso farriin caalami ah. Malaa’igtu sidoo kale waxay tilmaamaysaa bilowga wakhtiga dib-u-dhaca ee masaalka tobanka bikradood. Calaamaddan koowaadna waxa aynu sidoo kale ku aragnaa gacanta Ilaah oo soo saaraysa been. Abriil 19, 1844, si nebiyaysan waxay u muuqatay sidii in aragtidu been sheegtay, laakiin kuwii samirka lahaa way sugeen, oo in kastoo aragtidu dib u dhacday, been ma ay sheegin. Hase ahaatee, marka sadar-ka aynu dhisaynaa bilaabmo, beentii niyad-jabkii ugu horreeyey waxaa loo calaamadeeyaa sifo ka mid ah calaamadda koowaad.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Markaas calaamadda gacanta Ilaah iyo looxyadii Xabaquuq waxay muujinayaan Ilaah oo daboolaya qalad dabadeedna gacantiisa ka qaadaya qaladkaas. Taariikhda Milleriyiinta, qaladkaas Ilaah baa oggolaaday bishii Maajo ee 1842, markii jaantuska la daabacay, qaladkana dabadeed waa la muujiyey markii sannadkii 1843 dhammaaday; hase yeeshee muddo ka dib ayuu Rabbigu gacantiisa ka qaaday qaladkii ku jiray tirooyinka. Qaladku wuxuu socday laga bilaabo Maajo 1842 ilaa meel ka dambaysa niyad-jabkii ugu horreeyey. Malaa’igtii kowaad, gacanta Ilaah iyo looxyadii Xabaquuq waxaa lagu calaamadeeyey Maajo 1842, laakiin ka qaadista gacantiisa ee taariikhda malaa’igta labaad waxay ahaan lahayd wax yar ka dib niyad-jabkii ugu horreeyey.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Tani waxay aqoonsanaysaa calaamadda jidka ee “gacanta” inay tahay xilli nebiyadeed. Waa xilli ka bilaabma gacantiisu iyadoo daboolaysa qalad, dabadeedna ku dhammaada iyadoo gacantiisa laga qaadayo qaladka. Xilligan ee gacantiisu ku daboolayso oo ku qaaddayso wuxuu tusaale u yahay hawsha Libaaxa qabiilka Yahuudah sida uu u shaabadeeyo dabadeedna uga furo iftiinka nebiyadeed. Wuxuu daboolay runta, dabadeedna muujiyey isla runtii qudheeda—iftiin kale oo aan ka hor imanayn iftiinkii asalka ahaa. Wuxuu taas u sameeyey si uu u soo saaro soo nooleyntii iyo dib-u-habayntii Qayladii Habeenbadhkii ee Milleriyiinta.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Waqtigii dib-u-dhaca, oo bilaabmay markii malaa’igtii timid, wuxuu dhammaaday markii gacantiisa laga qaaday, sidaasna lagu furay iftiinkii nebiyadeed, kaas oo bilaabay “dhaqdhaqaaqii bisha toddobaad” ee horseeday farriintii Qayladii Saqda-dhexe ee kulankii xerada Exeter, halkaas oo farriintu isu rogtay hir weyn oo xoog leh, ilaa albaabkii xidhmay ee niyad-jabkii weynaa. Muujintii xoogga Ilaah ee loo maray furitaankii Eraygiisa waxay dhalisay soo-nooleyn iyo dib-u-habayn sii kordhaysay.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

Sannadkii 1863, dhaqdhaqaaqii Millerite ee Laodikiyaanka ahaa waxaa laga mamnuucay inay Urdun ka gudbaan, waxaana loo qoondeeyey cidlada, maxaa yeelay waxay dhagax ku dileen Eliyaah iyo Muuse. Farriintii William Miller waxay ahayd farriintii Eliyaah, farriintii aasaaska u ahayd Millerna waxay ahayd “toddobada jeer” ee Muuse. In la diido “toddobada jeer” waxay ahayd in Muuse la dilo, halka in la diido runta aasaasiga ah ee uu Miller soo bandhigayna ay ahayd in Eliyaah la dilo. Sannadkii 1863, rasuulkii iyo farriintii labadaba waxaa lagu dilay waddada dhexdeeda, waxaana laga bilaabo wakhtigaas habka keliya ee lagu heli karay uu noqday in qabuurahooda laga raadiyo jidadkii hore ee Yeremyaah. Waxay ku dhinteen waddada dhexdeeda—taasina sidaas bay ahayd ilaa ay ka soo sara kacayaan. Waxay soo sara kacayaan marka “dhacdooyinka mustaqbalka ee toddobada onkod” kuwaas oo “siday u kala horreeyaan loo muujin doono” dib loo celiyo—taariikhda boqol iyo afartan iyo afarta kun dhexdeeda.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Marka taariikhda malaa’igta kowaad lagu dul saaro taariikhda malaa’igta labaad, qaab-dhismeedka nebiyadeed wuxuu soo saaraa meel tixraac ah oo lagu raaco gacanta Masiixa, taas oo ah iftiinka saaran jidka Qayladii Saqda Dhexe. Iftiinkii asalka ahaa ee Qayladii Saqda Dhexe ayaa iftiimiya jidka, waana iftiinka “gacantiisa midig ee ammaanta leh” kan hoggaaminaya koritaanka jidka.

“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Waxaan u ekaa in iftiin laygu hareereeyey, oo aan dhulka ka sii korayo, korna u sii kacayo. Waxaan isu jeediyey inaan dunida ka dhex eego dadka advent-ka ah, laakiinse ma aanan helin, markaasaa cod igu yidhi, ‘Mar kale eeg, oo in yar ka sii sarreeya eeg.’ Markaasaan indhahaygii kor u qaaday, oo waxaan arkay jid qumman oo cidhiidhi ah, oo meel sare laga taagay dunida dusheedda. Jidkan waxaa ku socday dadka advent-ka ah iyagoo ku sii socda magaalada ku taallay darafka kale ee jidka. Waxaa gadaashooda, bilowga jidka, laga taagay iftiin dhalaalaya, kaasoo malaa'ig ii sheegtay inuu ahaa ‘qayladii saqda dhexe.’ Iftiinkaasu jidka oo dhan buu ka ifay, oo cagahooda ayuu iftiin u siinayey, si aanay u turunturoon.”

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Haddii ay indhahooda ku hayeen Ciise, kaasoo hortooda si toos ah uga horreeyey, iyaga oo ku hoggaaminaya magaalada, way ammaan jireen. Laakiin goor dhow qaar baa daalay, oo waxay yidhaahdeen magaaladu aad bay u fog tahay, oo waxay filayeen inay mar hore galeen. Markaas Ciise wuu dhiirrigelin jiray iyaga isagoo kor u qaadaya gacantiisa midig ee ammaanta badan, gacantiisana waxaa ka soo bixi jiray iftiin ka dul lulma kooxda imaanshaha, markaasay ku qayliyeen, ‘Alleluia!’ Qaar kalena si degdeg badan bay u diideen iftiinkii ka dambeeyey, oo waxay yidhaahdeen Ilaah ma ahayn kii sidaas fog noogu soo hoggaamiyey. Iftiinkii ka dambeeyey wuu bakhtiyey, cagahoodana wuxuu uga tegey gudcur qumman, markaasay turunturoodeen, oo waxay waayeen araggii calaamadda iyo kii Ciise, waxayna ka dhaceen jidkii iyagoo ku dhacay dunida mugdiga ah oo sharka leh ee hoose.” Christian Experience and Teachings of Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Marka Masiixu kor u qaado gacantiisa ammaanta leh, wuxuu “gacantiisa” u adeegsanayaa astaan u ah hawshiisa ah hoggaaminta dadkiisa. Marka aynu isu geyno imaanshaha malaa’igta labaad iyo malaa’igtii kowaad ee soo degtay 11-kii Agoosto, 1840, waxaynu ogaanaynaa in labada malaa’igoodba ay gacmahooda ku hayeen farriin.

“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

Waxa la i tusay danayntii samada oo dhammu ka qabtay hawsha ka socotay dhulka. Ciise wuxuu amar ku siiyey malaa’ig xoog badan inuu soo dego oo u digo dadka dhulka deggan inay isu diyaariyaan imaatinkiisa labaad. Markii malaa’igtu ka tagtay hortii Ciise ee samada, iftiin aad u dhalaalaya oo ammaan badan ayaa ka horreeyey. Waxaa laygu sheegay in hawshiisu ahayd inuu dhulka ku iftiimiyo ammaantiisa oo uu dadka uga digo cadhada Ilaah ee soo socota. …

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

“Malaa’ig kale oo xoog badan ayaa loo igmaday inuu dhulka ku soo dego. Ciise wuxuu gacantiisa geliyey qorniin, oo markuu dhulka yimidna, wuxuu ku dhawaaqay, ‘Baabuloon waa dhacday, waa dhacday.’ Markaas waxaan arkay kuwii niyad jabay oo mar kale indhahooda samada u taagaya, iyagoo rumaysad iyo rajo ku sugaya muuqashada Rabbigooda. Laakiin kuwo badan waxay u ekaayeen inay ku sii jiraan xaalad doqonnimo leh, sidii iyagoo hurda; hase ahaatee, waxaan wajiyadooda ka arki karay raad murugo qoto dheer ah. Kuwii niyad jabay waxay Qorniinka ka arkeen inay ku jireen wakhtigii dib-u-dhaca, iyo inay samir ku sugaan dhammaystirka waxyiga. Isla caddayntii ku hoggaamisay inay Rabbigooda sugaan sannadkii 1843, ayaa ku hoggaamisay inay filaan isaga sannadkii 1844. Hase ahaatee, waxaan arkay in intooda badan aanay lahayn xooggaas calaamadeeyey rumaysadkoodii 1843. Niyad-jabkoodii ayaa wiiqay rumaysadkooda.” Early Writings, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Labada malaa’igba waxay ka mid yihiin saddex malaa’igood oo wadajir ahaan ah hal astaan; sidaas darteed waxay ku waafaqsan yihiin fariinta ay metelaan, in kastoo mid kastaa uu matalo fariin u gaar ah oo gaar ah. Labada malaa’igba gacmahooda waxaa ku jira “qoraal,” kaas oo metelaya imtixaan. “Malaa’igta koowaad iyo tan labaad waa inay barbar socdaan” malaa’igta saddexaad.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

“Ilaah wuxuu farriimaha Muujintii 14 siiyey meeshooda ku jirta silsiladda wax sii sheegidda, shaqadooduna ma joogsanayso ilaa dhammaadka taariikhda dhulkan. Farriimaha malaa’igta kowaad iyo tan labaad weli waa run u taagan wakhtigan, waana inay barbar socdaan kan tan ka dambeeya. Malaa’igta saddexaad waxay digniinteeda ku dhawaaqdaa cod weyn. ‘Waxyaalahaas dabadeed,’ ayuu Yooxanaa yidhi, ‘waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn, oo dhulkana waxaa iftiimiyey ammaanteeda.’ Iftiimintan gudaheeda, nuurka saddexda farriimood oo dhan baa la isu geeyey.” The 1888 Materials, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

Walaashii waxay malaa’igta saddexaad u aqoonsanaysaa inay tahay malaa’igta Muujintii siddeed iyo tobnaad, waxayna sidoo kale muujinaysaa in malaa’igta koowaad iyo tan labaad ay barbar socdaan taariikhda waxsii sheegidda ee uu matalayo malaa’igta saddexaad ee Muujintii siddeed iyo tobnaad. Sidaas awgeed, waxay iswaafajinaysaa soo-degidda malaa’igta koowaad ee Ogosto 11, 1840, iyo 9/11, iyadoo tilmaamaysa in malaa’igta Muujintii siddeed iyo tobnaad ay tahay “malaa’igta saddexaad.” Malaa’igta saddexaad waa tan ugu dambaysa saddexda, waxaana horudhac ahaan u astaysan tan koowaad; sababtan awgeed Walaashii White waxay inoo sheegaysaa in hawshii malaa’igta koowaad ay la mid ahayd hawshii malaa’igta Muujintii siddeed iyo tobnaad, waayo hawsha labada malaa’igoodba waxay ahayd inay “dhulka ku iftiimiyaan ammaantiisa.”

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

“Todobada onkod” waxay u taagan yihiin kala-sooc dhacdooyin ku jira taariikhda malaa’igta koowaad iyo tan labaad, kuwaas oo lagu soo celin doono taariikhda malaa’igta saddexaad. Waxyigu wuxuu tilmaamay in marka aynu taariikhahan iswaafajinno “xarriiq dusheed xarriiq”, soo-degidda malaa’igta koowaad ee 1840 ay la jaanqaaddo soo-degiddiisa 9/11. Waxay tilmaamaysaa farriin imtixaan ah oo ay tahay in lala cuno laba markhaati, waxayna la simaysaa niyad-jab la xiriira astaanta koowaad.

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

“Todobada onkod” waxay ka dhigan yihiin muddada waxsii-sheegidda ee ku bilaabmata niyad-jab oo ku dhammaata niyad-jab ka sii weyn.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Marka khadka nebiyadeed ee soo-degista malaa’igta kowaad lala waafajiyo imaatinka malaa’igta labaad, waxa ka dhasha “qaab-dhismeed run ah.” Runtu waxa lagu qeexaa saddex tallaabo, iyadoo tallaabada kowaad iyo ta ugu dambaysa ay isku mid yihiin, halka tallaabada dhexe ay ka dhigan tahay caasinimo. Marka labada malaa’igood ee kowaad lala waafajiyo qaabkan, waxa soo baxa qaab-dhismeed ka kooban malaa’igta kowaad iyo malaa’igta labaad, kaas oo muujinaya malaa’igta saddexaad ee Muujintii siddeed iyo tobnaad, malaa’igta saddexaad ee Muujintii siddeed iyo tobnaadna waa isu-geyn ka kooban malaa’igta kowaad iyo malaa’igta labaad.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

Malaa’igta saddexaad ee Muujintii siddeed iyo tobnaad waxa ay ka kooban tahay laba cod. Codkii koowaad waxa uu rumoobay markii dhismayaashii New York ay dumeen 9/11, codka labaad ee aayadda afraadna waa sharciga Axadda. Mudada u dhexaysa 9/11 ilaa sharciga Axadda gudaheeda, malaa’igta saddexaad ee Muujintii siddeed iyo tobnaad waxa ay matalaysaa isu-geynka malaa’igta kowaad iyo tan labaad. Maaddaama ay tani xaqiiqo tahay, in taariikhdaas labada malaa’igood “line upon line” loogu adeegsado inay matasho taariikhda malaa’igta saddexaad ee Muujintii siddeed iyo tobnaad—waa in malaa’igta kowaad iyo tan labaad la waafajiyo malaa’igta kowaad iyo tan labaad.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Laba malaa’ig ayaa yimaada niyad-jabkii ugu horreeyey, labada malaa’igoodna si nebiyaysan bay isugu xidhan yihiin, labadooduna waxay wataan farriin imtixaan ah oo ku jirta gacanta malaa’igta. Calaamadda jidka ee xigta ee khadka lagu metelay waa looxyadii Xabaquuq, kuwaas oo si toos ah ula xidhiidha gacanta Ilaah. Khadka malaa’igta kowaad, shaxdii 1843 waxaa la soo saaray May 1842, halka khadka malaa’igta labaadna aanay jirin wax shax ah. Shaxdu waxay ku dhammaatay imaatinkii malaa’igta labaad. Calaamadda jidka ee looxa Xabaquuq ee khadka malaa’igta labaad waa ka qaadista gacanta Ilaah qalad ku jiray tirooyinkii shaxdii 1843.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Gacantiisu wuxuu daboolay qalad ku jiray calaamadda jidka ee malaa’igtii kowaad, gacantiisuna waa laga qaaday isla calaamaddaas jidka ah, ee xariiqda malaa’igta labaad. Sidaas darteed, calaamadda jidka ee miisaskii Xabaquuq ee xariiqyada isbarbar socda ee malaa’igta kowaad iyo malaa’igta labaad waxay metelaysaa laba tallaabo. Tallaabada kowaad gacantiisu waxay daboolaysaa qalad, dhammaadka muddada calaamadda jidka ee miisaskii Xabaquuqna, wuxuu ka qaadaa gacantiisa. Wakhtiga dib-u-dhaca ahi wuxuu ku billowday imaanshihii malaa’igta labaad, wakhtiga dib-u-dhacuna si tartiib-tartiib ah ayuu ku dhammaanayaa, isaga oo ka bilaabmaya qaadista gacantiisa. Calaamadda jidka ee miisaskii Xabaquuq waxay metelaysaa wakhti muddo ah oo lagu calaamadeeyey gacanta Masiixa bilowga iyo gacantiisa dhammaadka.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

Laba gacmood ayaa lagu calaamadeeyey niyad-jabkii ugu horreeyey, labadooduna waxay wataan farriin imtixaan ah oo ay tahay in la qaato oo la cuno. Dabadeedna waxaa bilaabma xilli waqti nebiyadeed ah, oo matalaya runnada aasaasiga ah, kaas oo ku bilowda gacanta Ilaah oo daboolaysa kuna dhammaada gacantiisa oo daaha ka qaadaysa. Calaamadda xigta waa shirkii teendhooyinka Exeter, halkaas oo qayladii saqda dhexe ay kala soocdo oo daahiriso kuwa raaci lahaa gacanta Masiixa una geli lahaa Meesha Ugu Quduusan.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Markii Masiixu u guuray Qaybta Ugu Quduusan, ayuu gacantiisa kor ugu taagay samada oo ku dhaartay inaan wakhti dambe jiri doonin. Wuxuu markaas uun shaabadeeyey “toddobada onkod” oo matala taariikhda labada malaa’igood ee hore, iyadoo lagu soo celinayo taariikhda malaa’igta saddexaad. Wuxuu shaabadeeyey “toddobada onkod” sida uu u shaabadeeyey waxsii sheegyadii Daanyeel cutubka laba iyo tobnaad. Cutubka laba iyo tobnaad ee Daanyeel, bilowga saddex xilli oo astaan ahaan waqti ah ka mid ah, Masiixu labada gacmoodba samada ayuu kor ugu qaadaa oo ku dhawaaqaa in marka kala firdhinta dadka Ilaah dhammaato, kuwa noqda “niman lala yaabo” la daahirin doono oo kor loo qaadi doono iyagoo qurbaan ah. Qaab-dhismeedka malaa’igta koowaad iyo tan labaad ee aynu hadda ka fiirsanayno, si astaan ah ayuu u muujinayaa gacanta Ilaah tallaabo kasta.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Markuu isagu runta daboolo, waxay soo saartaa niyad-jab, oo markuu gacantiisa ka qaado, iftiin baa soo baxa; iftiinkuna waa iftiinka farriinta Qaylada Habeenbadhka. Niyad-jabkii ugu horreeyey ilaa niyad-jabkii weynaa wuxuu xambaarsan yahay saxiixa alfa iyo omega, waxaana lagu soo bandhigay qaab-dhismeedka runta dhexdeeda. Bilowgu wuxuu matalaa dhammaadka, calaamadda jidka ee u dhexeysa labada niyad-jabna waxay muujisaa saamaynta shaabadaynta iyo furfuridda miisaska Xabaquuq, taas oo ah furfuridda jidadkii hore ee Yeremyaah, waxayna matashaa aasaaska macbudka lagu dul dhisayo ka hor sharciga Axadda, marka macbudka la dhammeeyey kor loo qaado isagoo ka sarreeya buuraha oo dhan. Calaamadda jidka ee dhexe ee ku jirta erayga runta waxay matashaa caasinimo, taariikhdana ay metesho kala-soocidda ugu dambaysa ee sarreenka iyo haramaha waxay ku muujisaa caasinimada bikradaha nacasyada ah.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Caasinnimada uu matalayo calaamadda jidka ee looxyada Xabaquuq waxaa loo soo bandhigay inay tahay mid sii socota, waayo ma aha hal calaamad-jid oo keliya, balse waa wakhti leh bilow iyo dhammaad qeexan, sida uu u matalayo gacanta Ilaah. Gacanta Ilaah laba jeer bay ka muuqataa niyad-jabkii ugu horreeyey, maxaa yeelay waxaa jira laba malaa’igood oo labadooduba farriin gacmahooda ku sita. Calaamadda-jidka xigta ee caasinnimada waxay leedahay gacan bilow ah iyo gacan dhammaad ah, sidaas darteedna iyaduna waxay ku dhex leedahay laba gacan astaamaheeda nebiyadeed. Calaamadda-jidka saddexaad ee niyad-jabka weyn waxay muujinaysaa Masiixa oo gacantiisa kor u qaadaya oo samada ku dhaaranaya, isla marinka lagu shaabadeeyey toddobadii onkod, sida ay ahayd Daanyeel cutubka laba iyo tobnaad. Isla bartaas oo malaa’igtu ku calaamadiso dhammaadka qaab-dhismeedka nebiyadeed ee labada malaa’igood ee hore aynu hadda tixgelinayno, wuxuu soo afjarayaa dabaqista wakhtiga nebiyadeed, wuxuuna Isaga qudhiisa dhigaa marinka u dhiganta ee kitaabka Daanyeel, halkaas oo aanu hal gacan kor u qaadayn, balse uu kor u qaadayo labadiisa gacmood.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

Daaniyeel laba iyo tobanka waxaa ku jira saddex xilli oo nebiyadeed oo laga furo maalmaha ugu dambeeya, waayo kanu waa waxa ku dhaca dadka Ilaah maalmaha ugu dambeeya. Waxa ugu horreeya ee lagu sheegay aragtidii ugu dambaysay ee heerkeedu sarreeyey ee Daaniyeel waxay ahayd in Daaniyeel, oo metelaya dadka hadhay ee Ilaah, uu faham u lahaa labadaba waxyaalaha iyo aragtidaba. Waxa ugu dambeeya ee Daaniyeel diiwaangeliyey waa sida korodhka aqoonta uu u adeegsaday Libaaxa qabiilka Yahuudah si uu uga dhaliyo dadka Ilaah dhexdooda baraaruggii iyo dib-u-habayntii ugu dambaysay, kuwaas oo lagu garto inay yihiin kuwa wax garanaya. Isagu wuxuu dhammaystiraa shaabadaynta dadkiisa isagoo furaya “toddobada onkod” ee Muujintii iyadoo taas lala xiriirinayo furista “saddexda xilli” ee Daaniyeel laba iyo tobanka.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Marka Ciise tilmaamayo in dhammaadka saddexda maalmood iyo badhka ee nebiyannimada ee kala firdhinta xoogga dadka Ilaah, in dhammaan “yaababyada” la dhammayn doono—wuxuu tilmaamayaa Luulyo 2023, markii saddexda maalmood iyo badhka ah ee dhimashada jidadka ku taal ee Muujintii kow iyo tobnaad ay dhammaatay. Haddaba yaababyadu waxay dhammaystirmi lahaayeen ka hor sharciga Axadda. Wuxuu calaamadeeyey Luulyo 2023 isagoo kor u taagay hal gacan oo keliya ma aha, ee labada gacmoodba. Sidaas samaynayana wuxuu calaamadaynayey dhammaadka wakhtigii dib-u-dhaca, sidii markii uu gacantiisa uga qaaday qaladkii ku jiray taariikhdii Millerite-ka. Niyad-jabkii ugu horreeyey wuxuu dhacay Luulyo 18, 2020, sida uu u sii astaan ahaa niyad-jabkii ugu horreeyey ee Millerite-yadu, wakhtigii dib-u-dhaca na wuu bilaabmay oo sii socday ilaa uu mar labaad gacantiisa u fidiyey inuu soo ururiyo dadkiisa hadhay Luulyo 2023.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

Niyad-jabka kowaad waxaa lagu matalay gacanta Ilaah oo daboolaysa qalad, kaas oo Millerites-ku u ahaa inay aqoonsadaan sannadka 1843, halkii uu ka ahaan lahaa Oktoobar 22, 1844. Niyad-jabkaas waxaa lagu matalay aayadda laba iyo tobnaad ee cutubka laba iyo tobnaad. Niyad-jabka kowaad waxaa lagu matalay gacantiisa oo daboolaysa qaladka, waxaana astaan u ahaa Millerites-kii gaaray niyad-jabkii kowaad. Ereyga ku jira aayadda laba iyo tobnaad waa “gaadhaa.” Waxaa barakaysan kii suga, oo “gaadhaa” 1335; waxaa barakaysan kii “gaadhaa” niyad-jabkii Abriil 19, 1844. Ereyga loo tarjumay “gaadhaa” macnihiisu waa “taabasho.” Millerites-ku waxay la kulmeen niyad-jabkoodii kowaad markii sannadka 1843 taabtay sannadka 1844. Aayadda laba iyo tobnaad ee Daanyeel laba iyo tobnaad waxay tilmaamaysaa niyad-jabkii kowaad ee labadaba Abriil 19, 1844, hase ahaatee si ka toos badan niyad-jabkii kowaad ee Luulyo 18, 2020.

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Xilligii ugu horraysay ee nebinnimo iyo xilligii ugu dambeeyey ee nebinnimo ee saddexda xilli ee la furay wakhtiga dhammaadka, marka aqoontu badato oo ay dhammaystirto kala-soocidda ugu dambaysa ee sarreenka iyo haramaha, sidaasna lagu aqoonsado furitaanka iftiinka nebinnimada ee shaabadeeya boqol iyo afar iyo afartan kun, waa isla xilligii nebinnimo ee qudha.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Muddada koowaad ee aayadda toddobaad waa dhammaadka kala firdhinta saddexda maalmood iyo badhka ah ee Muujintii kow iyo tobnaad, taas oo ku eg Luulyo 2023; muddada ku jirta aayadda laba iyo tobnaadna waa bilowga isla kala firdhintaas 18-ka Luulyo, 2020. Alfa iyo Oomeega waxay ku calaamadeeyeen taariikhda toddobada onkod ee Daanyeel laba iyo tobnaad inay tahay taariikhda ka bilaabmaysa niyad-jabkii 18-ka Luulyo, 2020, kuna dhammaanaysa saddex maalmood iyo badh astaan ahaan ah ka dib, Luulyo 2023. Waxa sidaas oo kale muhiim u ah in marka Alfa iyo Oomeega ay calaamadeeyeen bilowga iyo dhammaadka wakhtiga sugitaanka ugu dambeeya, aanu kor u qaadin hal gacan oo keliya, balse uu labada gacmoodba samada u taagay oo ku dhaartay Kan nool weligiis iyo weligiis.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

Wiilka Ilaah oo ah wiilka dadka ayaa la gelaya dhaar Aabbaha la jirta, isla meeshii uu ka billowday heerkii ugu sarreeyey ee sheekada dadka axdiga Ilaah, markii Masiixu ugu hor horrayn Abram ugu yeedhay ballan, dabadeedna uu ballankii ku xaqiijiyey dhaar. Kabahaaga iska siib, waayo waxaad taagan tahay dhul quduus ah!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Xarafka dhexe ee saddexda xilli ee nebinnimada ahi waa wax aan ka yarayn dhammaystirka omega ee nebinnimada wakhtiga axdiga ee 430-ka sannadood ee Ibraam iyo Bawlos, sida lagu matalay 1290-ka sannadood ee aayadda kow iyo tobnaad. Aayaddu, markii lagu dhowaaday fahamka Millerite, waxay aqoonsatay muddo soddon sannadood ah oo diyaargarow u ah baabanimada, dabadeedna 1260 sannadood oo silcin baabani ah oo xigta. Afarta boqol iyo soddonka sannadood ee Ibraam waxay ka dhigan yihiin addoonsi iyo samatabbixin ka dhacaya qaran gaar ah, iyagoo la xidhiidha soddonka sannadood ee ugu horreeya oo matalaya Rabbigu inuu axdi la galay Ibraam. Soddonka sannadood ee diyaargarowga wadaaddadu waxay bilaabmeen 1989 wakhtigii dhammaadka, soddonkaas sannadoodna waxay ku dhammaadaan sharciga Axadda, marka ay aayaddu tilmaamayso in karaahiyada baabba’a la taagi doono, dabadeedna ay silcin doonto dadka Ilaah 1260 sannadood oo astaan ah, kuwaas oo la jaanqaadaya 42-da bilood ee astaan ahaaneed ee Yooxanaa ee Muujintii cutubka saddex iyo tobnaad.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Dhaqdhaqaaqii dib-u-habaynta ee boqolka iyo afar iyo afartan kun wuxuu bilaabmay 1989, markii Rabbigu bilaabay shuqulkiisii diyaarinta wadaadnimo u adeegta inta lagu jiro qalalaasaha habeenbadhka, kaas oo ka bilaabma sharciga Axadda. Alfa iyo Oomeega wuxuu dul istaagay biyihii Hiddeqel, wuxuuna labada gacmoodba u taagay samada, isagoo ku dhaaranaya in markii kala firdhintii Luulyo 18, 2020 ilaa Luulyo 2023 ay dhammaato, yaababka la xidhiidha shaqada Masiixa ee isu-geynta Ilaahnimadiisa iyo dadnimada la soo afjari doono.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Tani waa isla ku dhawaaqiddii cutubka tobnaad, ee ku jirta taxanaha toddobada onkod, waayo Isagu halkaas kuma uu soo afjarin oo keliya ku-dhaqangelinta waxsii sheegidda ee wakhtiga, balse sidoo kale wuxuu caddeeyey in maalmaha dhawaaqa buunka toddobaad qarsoodiga Ilaah la dhammayn doono. Qoraalka barbar socda ee Daanyeel laba iyo tobnaad wuxuu aqoonsanayaa in markii kala firdhintu dhammaatay Luulyo 2023, dhammaystirka shaabadaynta dadka Ilaahna uu dhammaan doono, sida uu u matalayo dhawaaqa buunka toddobaad ee ku beegmay Masiixu isagoo gacantiisa kor u taagaya oo ku dhaaranaya labada qoraal ee isbarbar socda.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Muddada nebiyadeed ee ugu horraysa iyo muddada nebiyadeed ee ugu dambaysa ee farriinta saddex-geesoodka ah ee Daanyeel laba iyo tobnaad waxay xambaarsan yihiin summadda alfa iyo oomega. Muddada ugu horraysa ee aayadda toddobaad waxay tilmaamaysaa dhammaadka isla muddadaas oo aayadda laba iyo tobnaad ay bilowgeeda calaamadiso. Inta u dhexaysa aayadaha toddobaad iyo laba iyo tobnaad, waxaa lagu metelay taariikhda wakhtiga dhammaadka laga bilaabo 1989 ilaa xidhitaanka tijaabada. Inta u dhexaysa muddada alfa ee aayadda toddobaad iyo taariikhda oomega ee aayadda laba iyo tobnaad, waxaa lagu metelay fallaagadii ugu dambaysay ee aadamaha laga bilaabo sharciga Axadda ilaa Miikaa’iil istaago, waxaana lagu metelay isla cutubka uu Miikaa’iil ku istaago.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

Kacdoonkii muddada dhexe ugu horrayn waa taariikhda dibadda ee kacdoonka; hase ahaatee, soddonka sannadood ee ugu horreeya waa taariikhda gudaha ee diyaarinta wadaaddada si toos ah ula hor imanaya xoogagga dibadda ee lagu matalay muddada 1260 ee xigta.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

Xilliga dhexe waxay metelaysaa fallaagadii xarafka saddex iyo tobnaad ee alifbeetada Cibraaniga, waxayna la midoobaysaa tan gudaha ah maadaama ay sawirayso dagaalkii ugu dambeeyey ee khilaafka weyn ee ka dhici doona meeraha dhulka, intii wakhtiga tijaabadu weli sii raagayso. Isku-darka dibadda iyo gudahaba sidoo kale waa farriinta riyadii ugu dambaysay ee Daanyeel, taas oo uu matalo webiga Xiddeqel iyo saddexda cutub ee iyaguna sita summadda Alfa iyo Oomeega, laguna dhisay qaab-dhismeedka runta. Cutubka koowaad iyo kan ugu dambeeya waxay ka hadlayaan shaabadaynta dadka Ilaah oo lagu sawiray sida xiddigaha weligood ifaya. Cutubka dhexe ee fallaagadu wuxuu tilmaamayaa isla taariikhda lagu metelay aayadda kow iyo tobnaad oo leh 1290 sannadood, taas oo ah aayadda dhexe ee isla qaab-dhismeedkaas.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Marka Masiixu gacantiisa ku adeegsado qaab-dhismeedka nebinnimada, waxay matalaysaa xaqiiqooyin badan, laakiin sidoo kale waxay matalaysaa jidka uu dadkiisa ku hoggaaminayo. Muujintii Ciise Masiix waxay billowday in la furfuro bishii Luulyo ee 2023. Furfuriddaas waxa ku jira furfuridda toddobada onkod iyo farriinta Daanyeel sida loogu matalay cutubka laba iyo tobnaad. Furfuriddu waxay ka dhacdaa taariikhda qarsoon ee aayadda afartan, taas oo bilaabatay 1989 kuna dhammaanaysa sharciga Axadda. Taariikhdaas dhexdeeda dadka Ilaah waa la shaabadayn doonaa, waxaana lagu shaabadeeyaa daadka Ruuxa Quduuska ah. Daadka ugu dambeeya ee Ruuxa Quduuska ah waxaa lagu aqoonsaday cutubka siddeedaad ee Muujintii, halkaas oo loogu matalay shaabaddii toddobaad, sidaas darteedna ah shaabadda ugu dambaysa. Libaaxa qabiilka Yahuudah ayaa ka adkaaday cutubka shanaad inuu furo kitaabka lagu shaabadeeyey toddoba shaabadood.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Shaabaddii lixaad waxay kicisay su’aashii ku taal dhammaadka cutubka lixaad, iyadoo la weydiinayo yaa awoodi doona inuu istaago muddada aan dembidhaaf ama dhexdhexaadin dambiga loo haynin mar dambe.

For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

Waayo, maalintii weynayd ee cadhadiisu way timid; oo bal yaa awoodi doona inuu istaago? Muujintii 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

Cutubka xiga, ama waxaad odhan kartaa aayadda xigta, waxay soo bandhigaysaa shaabadaynta boqol iyo afartan iyo afarta kun iyo dadkii badnaa ee lagu soo ururiyey boqortooyada Ilaah intii lagu jiray qalalaasaha sharciga Axadda. Boqolka iyo afartan iyo afarta kun waa jawaabta su’aasha shaabaddii lixaad. Ka dib markii lagu matalo cutubka toddobaad, markaas cutubka siddeedaad ayaa tilmaamaya in shaabaddii toddobaad oo ah tan ugu dambaysa la qaaday.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

Oo markuu furay shaabaddii toddobaad, samada waxaa ka dhacay aamusnaan qiyaastii nus saac ah. Oo waxaan arkay toddobadii malaa’igood oo Ilaah hortiisa taagnaa; waxaana la siiyey toddoba buun. Markaasaa malaa’ig kale timid oo meesha allabariga istaagtay, iyadoo haysata beeyo-dahab ah; waxaana la siiyey foox badan, si ay ula bixiso salaadaha quduusiinta oo dhan dusha meesha allabariga dahabka ah oo carshiga hortiisa ahayd. Oo qiiqii fooxa, oo la socday salaadihii quduusiinta, ayaa gacanta malaa’igta ka soo baxay oo Ilaah hortiisa kor ugu kacay.

And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Markaasaa malaa'igtu waxay qaaday weelkii fooxa, oo waxay ka buuxisay dabkii meesha allabariga, dabadeedna dhulka ayay ku tuurtay; markaasna waxaa dhacay codad, iyo onkodad, iyo hillaacyo, iyo dhulgariir. Muujintii 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

“Dabka,” oo Ishacyaah cutubka lixaad lagu metelay “dhuxul,” taas oo Sister White ku aqoonsatay inay tahay astaan daahirinta, ayaa laga soo qaadaa meeshii allabariga oo dhulka lagu tuuraa. “Dabkii” samada ee Bentakostiga waxaa lagu metelay carrabbo “dab” ah. “Dab” waa waxa Rasuulka Axdigu u adeegsado inuu ku daahiriyo wiilasha Laawi.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Haaddiisu gacantiisay ku jirtaa, oo wuxuu si buuxda u nadiifin doonaa meeshiisa hadhuudhka lagu tumo, sarreenkiisana wuxuu ku ururin doonaa bakhaarka.’ Matayos 3:12. Tanu waxay ahayd mid ka mid ah waqtiyadii daahirinta. Erayada runta ah waxaa lagu kala soocayay xaababka iyo sarreenka. Maxaa yeelay waxay ahaayeen kuwo aad u kibir badan oo is-xaqdhawrsan si ay canaan u aqbalaan, aadna dunida u jecel si ay u qaataan nolol is-hoosaysiin leh, qaar badan ayaa Ciise ka jeestay. Kuwo badanina weli isla waxaas bay samaynayaan. Maanta nafaha waa la imtixaamaa sida xertiias loogu imtixaamay sunagogga Kafarna'um. Markii runta qalbiga la gaadhsiiyo, waxay arkaan in noloshoodu aanay waafaqsanayn doonista Ilaah. Waxay arkaan baahida loo qabo isbeddel dhammaystiran oo naftooda ah; laakiinse diyaar uma aha inay qaadaan hawsha is-inkiraadda leh. Sidaas daraaddeed way cadhoodaan marka dembiyadooda la muujiyo. Wayna ka tagaan iyagoo xumaaday, sida xertii Ciise uga tageen iyagoo gunuunacaya, ‘Hadalkanu waa adag yahay; bal yaa maqli kara?’” The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Dab baa ku soo degtay qurbaankii Eliiyaah, sida ay ugu timid qurbaankii Gidcoon ee malaa’igta loo bixiyey. “Dabka” daahirinta waa Erayga Ilaah, waayo in quduus laga dhigo waa in lagu quduus yeelo Eraygiisa. “Dabka” dhulka lagu soo tuuro marka shaabaddii toddobaad la qaado waxa uu muujinayaa awood-siinta farriinta nebiyadeed ee la furo maalmaha ugu dambeeya, intii lagu guda jiray dhawaaqa buunka toddobaad, inta lagu jiro dhammaystirka ugu dambeeya oo qumman ee dhacdooyinka ay toddobada onkod matalaan oo ay xaqiijiyeen saddexda xilli ee nebiyadeed ee Daanyeel laba iyo tobnaad kuwaas oo la shaabadeeyey ilaa maalmaha ugu dambeeya.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

Muujintii Ciise Masiix ee la furayo wax yar ka hor xidhitaanka muddada tijaabada aadanaha—waxay ku jirtaa furidda toddobada onkod, ka qaadista shaabaddii toddobaad, furidda Daanyeel laba iyo tobnaad, iyo furidda taariikhda qarsoon ee aayadda afartan ee Daanyeel kow iyo tobnaad, taas oo ah taariikhdaas qudheeda uu malaa'igtu Weydiiyey Ninkii dharka linenka ahaa waxa uu ahaan doono dhammaadka waxyaalaha yaabka leh.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Ninkii marada wanaagsan qabay ayaa u jawaabay oo yidhi—Markaad gaadho dhammaadka wakhtiga dib-u-dhaca ee Luulyo 2023, waxaad timid taariikhda shaabadaynta boqol iyo afar iyo afartan kun.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

Wuxuu kaloo yidhi—dhamaadka saddexda maalmood iyo badhka astaanta ah ee Muujintii kow iyo tobnaad, farriin nebiyadeed oo ka timid kitaabka Daanyeel ayaa la furi doonaa, sida lagu muujiyey wakhtiga dhammaadka ee sannadkii 1798. Runta markaas la furi doono, marka la gaaro dhammaadka saddexda maalmood iyo badhka astaanta ah, waxay ku jiri doontaa isla sagaalka aayadood ee kitaabka Daanyeel ee tilmaamaya oo qeexaya shaabadaynta iyo furista kitaabka Daanyeel.

We will continue these things in the next article.

Waxaan waxyaalahan sii wadi doonnaa maqaalka xiga.

“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

“Markii Masiixu dunidan yimid, caadooyinkii jiilba jiil loo soo gudbinayay, iyo fasiraaddii bini-aadmigu ka bixiyay Qorniinka, waxay dadka ka qariyeen runta sida ay Ciise ugu jirto. Runtu waxay ku aasanayd hoos urur aad u weyn oo caadooyin ah. Micnihii ruuxiga ahaa ee kutubta quduuska ah waa lumay; waayo, rumaysadla’aantooda ayay dadku ku xireen albaabkii khasnadda jannada. Gudcur baa dhulka qariyey, oo mugdi weynna dadka. Runtu waxay samada ka soo eegtay dhulka; laakiinse meelna laguma muujin shaabaddii rabbaaniga ahayd. Mugdiga la mid ah gogosha geerida ayaa ku fiday dhulka oo dhan.”

“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

“Laakiin Libaaxa qabiilka Yahuudah ayaa adkaaday. Isagu wuxuu furay shaabaddii xirtay kitaabkii waxbaridda rabbaaniga ah. Adduunka waxaa loo oggolaaday inuu eego run saafi ah oo aan waxba lagu qasin. Runta lafteedu waxay soo degtay si ay dib ugu rogto gudcurka oo ay uga hortagto qaladka. Macallin ayaa samada laga soo diray isagoo wata iftiinkii iftiimin lahaa nin kasta oo dunida yimaada. Waxaa jiray rag iyo dumar si xamaasad leh u raadinayay aqoon, erayga sugan ee wax sii sheegidda, oo markii uu yimidna, wuxuu ahaa sida iftiin ka dhex ifaya meel gudcur ah.” Spalding Magan, 58.

“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

“Qorayaashii iyo Farrisiintii waxay ku andacoon jireen inay Qorniinka fasiraan, laakiin waxay u fasiri jireen si waafaqsan fikradahooda iyo dhaqammadooda. Caadooyinkoodii iyo mabaadi’doodii waxay sii noqonayeen kuwo aad iyo aad u adadag. Macnihiisa ruuxiga ah, Erayga quduuska ahi wuxuu dadka ugu noqday sida kitaab la shaabadeeyey, oo fahamkooda ka xiran.” Signs of the Times, May 17, 1905.