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 allabarigii joogtada ahaa la joojin doono, oo karaahiyada baabbi’inta keenta la taagi doono, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Daanyeel 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Tan iyo Oktoobar 22, 1844, ku-dabqidda wakhtiga wax sii sheegidda mar dambe ma aha ku-dabqid sax ah oo wax sii sheegid ah, marka laga eego kuwa doonaya inay si qumman u kala saaraan ereyga runta. Muddada 1290-ka sannadood ee ku xusan aayadda kow iyo tobnaad waa in loo dabaqaa sidii muddo astaan ah ka dib 1844, iyo ku-dabqidda ka dambaysa 1844, ama muddo aan lahayn curiyeyaasha “waqti,” waa inay xajisataa fahamka aasaasiga ah ee runta, sidii loo fahmay ka hor 1844. Tirada 1290 waxay ka dhigan tahay muddo 30 ah, oo ay ku xigto 1260. Fahamkii jiray ka hor 1844 wuxuu ahaa in soddonka sannadood ee 508 ilaa 538 ay matalayeen muddo diyaar-garow ah oo Masiix-diidku ku bilaabayo inuu ka taliyo 538 ilaa 1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Isbeddelka soddonka sannadood ah waa mawduuca Bawlos kaga hadlayo 2 Tesaloniika. Bawlos kuma darin wax tixraac ah oo ku saabsan curiyaha “wakhtiga,” hase yeeshee wuxuu aqoonsanayaa astaamaha nebiyadeed ee jaahilnimadu ugu banneyneyso baabtiisnimada papalnimada soddonkaas sannadood gudahood. Markaasaa xukunkii papalnimadu bilaabmay. Fahamka taariikhiga ah, iyada oo aanay ku jirin wax curiye wakhti ah, wuxuu aqoonsanayaa gudubka boqortooyada afraad ee nebiyaddii Kitaabka una gudubta boqortooyada shanaad, waxaana xiga tii ugu horraysay ee laba xasuuq oo dhiig daadis papalnimo ah, taas oo sidaas ku noqoneysa nooc ama astaan u ah gudubka boqortooyada lixaad una gudubta isbahaysiga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebiga beenta ah, iyo xasuuqii labaad ee dhiig daadiska papalnimada.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Soddonka sano ee diyaarinta ah ee uu xigo wakhti nebiyadeed waa astaan aasaasi ah oo axdiga Ilaah la leeyahay dad la doortay. Gudbidda labada quwadood inta lagu jiro soddonkaas sano, taas oo ay xigaan 1260 sano oo silicdiid ah, waxay la jaanqaadaysaa soddonkii sano ee diyaarinta Masiixa, oo ay xigeen 1260 maalmood oo badbaado ah. Soddonkii sano ee diyaarinta ka gees Masiixu waxay been-abuur ku daydeen soddonkii sano ee diyaarinta Masiixa. Dhammaadka soddonkaas sano wuxuu tilmaamayaa ama xoojintii Masiixa ee baabtiiskiisa, ama xoojintii ka gees Masiixu ee sannadkii 538. Xoojintii ka gees Masiixu waxay ka timid taageeradii dhaqaale iyo ciidan ee ka timid boqortooyadii ka horraysay, xoogga lagu shubayna Masiixa wuxuu ka yimid boqortooyadii ka horraysay ee uu ka tegey soddon sano ka hor.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Kala-goynta labadaas xilli waxa lagu calaamadeeyaa awoodsiin, kala-goynta labadaas xillina ee ay soo bandhigeen Abram iyo Bawlos waxaa lagu gartaa isbarbardhig fudud. Soddonka sano ee kala-sooca ah ee Abram iyo Bawlos, muddadii diyaarinta ahayd waxay ahayd soddonka sano ee hore oo matalaysay habsocodka axdiga, kaas oo awood siiyey farcankii Abram inay oofiyaan waxsii sheegidda addoonsiga ee Masar. Afarta boqol iyo soddonka sannadoodna waxay leedahay kala-qaybin astaaneed oo dheeraad ah, waayo marka si sax ah loo dabaqo, labada boqol iyo shan iyo tobanka sano ee hore waxaa matala wakiilka Ilaah iyo Fircoon. Yuusuf iyo 215-kii sano ee hore waxaa ahaa Fircoonkii wanaagsanaa, Muuse iyo 215-kii sano ee dambena waxaa ahaa Fircoonkii xumaa.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Qaybintaasu waxay tilmaamaysaa laba xilli oo min afar qarni ah. Afarta qarni ee ugu horraysa waxaa lagu dul-saaran karaa afarta qarni ee labaad, sadar ka sarreeya sadar, oo marka sidaas la sameeyo, Yuusuf iyo Muuse, oo ah alfa iyo oomega nebiyadeed, waxay la falgalaan Fircoon alfa-wanaagsan ah iyo Fircoon oomega-xun ah. Iftiin weyn ayaa laga soo saari karaa tixgelintan isbarbardhigga ah, laakiin anigu si fudud ayaan u tilmaamayaa in waxsii-sheegiddii Aabraam ee qarniga afraad ay aqoonsanayso laba markhaati oo afarta qarni ah gudahooda 430-ka sannadood. Matalka laba-laabka ah ee afarta qarni waxaa laga helaa abtirsiimyada Bilowgii afar iyo shan. Marka aynu Qaabiil iyo Sheed u tixgelinno bilowga taxanka dhiigga, waxaynu ogaanaynaa inay jiraan siddeed qarni oo u dhexeeya Sheed iyo Nuux, iyo in marka dhexda laga qaybiyo ay jirto matalaad laba xilli oo min afar qarni ah. Tan waxaa lagu garanayaa siddeedda taxane ee qarniga ee Sheed iyo Qaabiil labadaba.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Nasab-raacyada ku qoran cutubyada afraad iyo shanaad waxa lagu soo bandhigayaa gunaanadka silsiladaha, kaas oo ah Nuux. Nuux waa astaanta axdiga Ilaah la galay binu-aadmiga, sida qaansoroobaadku u metelo. Abaram waa astaanta axdiga Ilaah la galay dad la doortay, sida gudniinku u metelo. Labadaas axdi mar walba way isku xidhan yihiin, oo Bilowgii kow iyo tobnaad, halkaas oo aynu ka helayno munaaraddii Baabel isla markiiba daadkii Nuux ka dib, ayaa lagu soo bandhigay nasab-raaca u horseedaya Abaram. Meeriskaas waxa ku jira toban fac, ee ma aha siddeed. Meeriska u horseedaya Abaram iyo meeriska u horseeda Nuux waxa lagu metelayaa axdiyadii Nuux iyo Abaram.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

Qaybta cutubka kow iyo tobnaad ee ka hadlaysa dad la doortay, waxaan ku aragnaa in laba ka mid ah qarniyadaas ay ku culus yihiin iftiin weyn.

And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

Ceberna wuxuu noolaa afar iyo soddon sannadood, markaasuu dhalay Feleg; Ceberna intuu dhalay Feleg dabadeed wuxuu noolaa afar boqol iyo soddon sannadood, wuxuuna dhalay wiilal iyo gabdho. Felegna wuxuu noolaa soddon sannadood, markaasuu dhalay Recuuc. Bilowgii 11:16–19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Tixraaca Eber waa tixraacii ugu horreeyey ee erayga Cibraaniga ah oo ugu dambayntii loo aqoonsaday inuu yahay erayga Cibraaniga ah ee “Hebrew.” Abtirsiinta qoom la doortay dhexdeeda, mid ka mid ah tobanka farac waxa lagu magacaabay Hebrew, taas oo ah magacii qoomka la doortay lagu yiqiin lahaa. Saddex aayadood gudahood, Eber iyo Peleg waxaa loo adeegsaday in lagu muujiyo kala soocidda jinsiyadda Cibraaniga ee la doortay. Eber macnihiisu waa “ka tallaabid” ama “kan ka tallaaba,” waana xididka erayga “Hebrew.” Abram waa astaan u ah kuwa ka soo tallaaba Baabuloon una gudba Dalka Ballanqaadka. “Peleg” macnihiisu waa “kala qaybsanaan” ama “kala go’,” sida lagu xusay Bilowgii 10:25, halkaas oo naloo sheegay in wakhtigii Peleg “dhulku kala qaybsamay.”

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

Ceber iyo Feleg waxay matalaan kala-qaybin nebiyaysan oo u taal kuwa doonaya inay si qumman u qaybiyaan ereyga runta. Silsiladdii abtirsiinta ee Nuux waxay soo saartay laba sadar oo min siddeed ah, kuwaas oo matalayay laba qaybood oo min afar fac ah, sidaas oo kalena ay sameeyaan 430-kii sannadood ee Masar. Silsiladda abtirsiinta ee Bilowgii kow iyo tobnaad waxaa lagu metelaa toban, ee ma aha siddeed, waayo waa silsiladda abtirsiinta ee dad la doortay. Dadka la doortay waxaa loo kala qaybiyaa laba kooxood oo min shan ah, sidaas darteedna waxay la jaanqaadayaan masaalka tobanka bikradood, kaas oo ah masaalka dadka axdiga Ilaah.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

Abtirsiinta dadkaas la doortay dhexdeeda, magaca Peleg iyo dhammaystirkiisii taariikheed waxay matalaan kala-qaybinta laba dabaqadood oo bikrado ah, kuwa xigmadda leh iyo kuwa nacaska ah, isla meeshii taariikhda Kitaabka Quduuska ah ee dhulku ku kala qaybsamay munaaraddii Baabel. Liiska tobanka ah, Peleg waa lambarka shanaad, waayo taasu waa bartamaha tobanka. Ceber, Cibraaniga, oo uu Aabraam astaan u yahay, wuxuu matalaa bikrad nacas ah oo gudubta oo noqota bikrad xigmad leh, marka labada dabaqadood lagu kala saaro qaylada saqda dhexe. Ceber, Cibraanigii ugu horreeyey xagga magaca, wuxuu matalaa Aabraam, Cibraanigii ugu horreeyey xagga axdiga. Markii Rabbigu Aabraam uga yeedhay Baabuloon, taasu waxay astaan u ahayd farriinta qaylada saqda dhexe, taas oo ah xoojinta malaa’igta labaad, taasu oo ragga iyo dumarka uga yeedha Baabuloon.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

Masaalkii tobanka bikradaha ah waxaa lagu muujiyey Ceber iyo Faalig, kuwaas oo metelaya baaq ah in laga soo baxo, wax yar ka hor inta xariiqda kala-soocidda ee Faalig ay xidhin albaabka wakhtiga imtixaanka. Xidhiidhka nebiyadeed dhexdiisa Ceber wuxuu noolaa 430 sannadood ka dib Faalig, kaas oo markaas noolaa 30 sannadood. Tallaabadii ugu horraysay ee axdigii saddex-geesoodka ahaa ee Aabraam waxaa metelay Ceber iyo Faalig. Aabraam, sida Ceber iyo Faalig, wuxuu ahaa xariiqda kala-soocidda u dhexaysa laba dabaqadood. Ku-darkii Bawlos ee nebiyaddii Aabraam waa ku-darkii Faalig ee nebiyaddii Ceber. Ceber wuxuu ku dhawaaqay 400 sannadood, laakiin Faalig wuxuu qeexay 430 sannadood. Sidaas daraaddeed Faalig wuxuu metelay Bawlos, iyo ku-darkii Bawlos ee 30-ka sannadood ee ku jiray 400-ka sannadood, waxaana adeegiddii Bawlos ahayd inay aqoonsato Faaligga nebiyaddii Kitaabka Quduuska ah. “Faaligga” nebiyaddii Kitaabka Quduuska ah ee Bawlos aqoonsaday wuxuu metelay kala-qaybinta qaranka, isagoo ka guuraya mid dhab ah una gudbaya mid ruuxi ah.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Laga soo bilaabo Sheem ilaa Peleg waa shan farac, oo laga soo bilaabo Rue ilaa Abramna waa shan.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

Oo wuxuu Aabraam ku yidhi, Hubaal ogow in farcankaagu ajnabi ku ahaan doono dal aan iyagu lahayn, oo ay u adeegi doonaan; oo iyaguna way dhibi doonaan afar boqol oo sannadood. Bilowgii 15:13.

Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

Ibraahim iyo farcankiisa ayaa loo sameeyey ballamihii. Isagu ma odhan, Oo farcannadaada, sida kuwo badan; laakiinse sida mid keliya, Oo farcankaaga, kaas oo ah Masiixa. Oo waxaan leeyahay tan, in axdigii Ilaah hore ugu xaqiijiyey Masiixa, sharciga, oo yimid afar boqol iyo soddon sannadood dabadeed, aanu burin karin, si uu ballanka uga dhigo wax aan waxtar lahayn. Waayo, haddii dhaxalku ka yimaado sharciga, mar dambe kama yimaado ballan; laakiinse Ilaah wuxuu Ibraahim ku siiyey ballan. Galatiya 3:16–18.

Thirty Years Old

Soddon Jir Ah

Jesus was thirty when he began His ministry.

Ciise wuxuu jiray soddon sannadood markuu bilaabay adeeggiisa.

And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

Ciise qudhiisuna markuu bilaabay hawshiisa wuxuu jiray ku dhowaad soddon sannadood, isagoo (sida loo haystay) wiilkii Yuusuf, kaasoo ahaa wiilkii Heli. Luukos 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Yuusuf wuxuu bilaabay inuu Fircoon ugu adeego Masar markuu soddon jir ahaa.

And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

Yuusufna wuxuu jiray soddon sannadood markuu hor istaagay Fircoon oo ahaa boqorkii Masar. Yuusufna wuxuu ka tegey hortii Fircoon, oo wuxuu dhex maray dalka Masar oo dhan. Bilowgii 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Nebi Ezekiil wuxuu jiray soddon sano markuu bilaabay adeeggiisa, adeeggiisuna wuxuu socday laba iyo labaatan sano.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Oo haddaba waxaa dhacday sannaddii soddonaad, bishii afraad, maalintii shanaad oo bisha ah, anigoo ku dhex jira maxaabiistii ag joogtay webiga Kebaar, in samooyinkii furmeen, oo aan arkay waxyiyo xagga Ilaah ka yimid. Ezekiel 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Yexesqeel qoraalladiisa dhexdeeda wuxuu leeyahay tixraacyo taariikheed oo ka badan nebi kasta oo kale. Waxaa jira saddex iyo toban tixraac oo toos ah oo ku saabsan taariikho la xaqiijin karo oo ku jira qoraallada Yexesqeel, oo iyagoon ogayn, culimada Baybalka iyo taariikhyahannadu waxay xaqiijiyaan in adeeggiisu socday laba iyo labaatan sannadood, in kastoo aanay garanayn in laba iyo labaatanku uu astaan u yahay boqol iyo afartan iyo afarta kun.

King David was thirty years old when he began to reign and he reigned for forty years.

Boqor Daa'uud wuxuu jiray soddon sannadood markuu bilaabay inuu boqorro, wuxuuna boqor ahaa afartan sannadood.

David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

Daa’uud wuxuu jiray soddon sannadood markuu boqornimada bilaabay, oo wuxuu xukumayay afartan sannadood. Xebroon wuxuu ugu talinayay Yahuudah toddoba sannadood iyo lix bilood; Yeruusaalemna wuxuu soddon iyo saddex sannadood ugu talinayay reer binu Israa’iil oo dhan iyo Yahuudah. 2 Samuu’eel 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Boqornimadii afartanka sannadood ahayd ee Daa’uud waa tiro astaan ah, muddada afartankuna waxay la mid tahay 430-kii sannadood ee Abram iyo Bawlos, waayo afartanka sannadood waxa loo kala qaybiyey laba qaybood (7 iyo badh iyo 33 sannadood). Labadaas xilli ee boqornimadii afartanka sannadood ahayd ee Daa’uud waxa ku jirta halxidhaale nebiyadeed oo dheeraad ah, maxaa yeelay markhaati kale oo Kitaabka Quduuska ahi labadaas xilli wuxuu u diiwaangelinayaa toddoba sannadood iyo soddon iyo saddex sannadood. Maxay ka dhigan yihiin lixda bilood ee dheeraadka ah ee ku xusan Samuu’eel Labaad, sideese 7.5 iyo 33 u noqonayaan 40? Waxaa jira isdul-saar lix bilood ah oo ay tahay inuu matalo run nebiyadeed.

And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

Oo maalmaha Daa’uud uu reer binu Israa’iil u talinayey waxay ahaayeen afartan sannadood; toddoba sannadood ayuu Xebroon ku talinayey, soddon iyo saddex sannadoodna Yeruusaalem ayuu ku talinayey. 1 Boqorradii 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 waa tiro astaan ah oo ka dhigan isu-geynta Ilaahnimada iyo bini’aadantinimada, adeegiddii Yexesqeelna waxay socotay laba iyo labaatan sannadood. Afar iyo tobanka sannadood ee Yuusuf waxay u qaybsamaan laba xilli oo min toddoba sannadood ah; toddobaadka axdiga Masiixuna wuxuu u qaybsamaa laba xilli oo isle’eg oo min 1260 maalmood ah; xukunkii afartan sannadood ee Daa’uudna wuxuu u kala jabay laba xilli, iyadoo ay jirto astaan dheeraad ah oo isku xidha labadaas xilli.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Ciise waa Nebiga, Wadaadka, iyo Boqorka. Maalmaha ugu dambeeya wuxuu kor u qaadi doonaa kiniisaddiisa guulaysata sida calan ahaan, kiniisaddaasna waxaa metela Masiixa, nebi, wadaad, iyo boqor ah, oo Ilaahnimadiisa la midaystay dadka, kuwaas oo ay metelaan nebi Yexesqeel, wadaad Yuusuf, iyo boqor Daa’uud. Afarta calaamadood waxay metelaan saddexdii mudane ee foornada ku jiray oo la kululeeyey toddoba jeer wax ka badan sidii caadiga ahayd, dabadeedna kii afraad baa muuqday, wuxuuna u ekaa sidii Wiilka Ilaah. Dunida oo dhan ayaa lagu metelay dabaaldegga sanamka dahabka ah ee Nebukhadnesar, oo dhammaantoodna waxay arkeen kiniisadda guulaysata ee ka kooban nebi bini’aadam ah, wadaad bini’aadam ah, iyo boqor bini’aadam ah, kuwaas oo uu tiirinayo Qofka afraad ee Rabbaaniga ah.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

“Shayddaanu wuxuu dunida u qabsaday maxbuus ahaan. Wuxuu soo geliyey sabti sanam ah, isagoo sida muuqata siinaya muhiimad weyn. Wuxuu ixtiraamkii dunida Masiixiyiinta ka leexiyey Sabtida Rabbiga una wareejiyey sabtigan sanamka ah. Dunidu waxay u sujuuddaa dhaqan iyo amar dad sameeyeen. Sida Nebukadnesar uu taalladiisii dahabka ahayd uga taagay bannaankii Duura, oo uu sidaas isku sarraysiiyey, sidaas oo kale Shayddaanu isaga qudhiisa ayuu ku sarraysiiyaa sabtigan beenta ah, kaas oo uu uga xaday astaanii jannada.” Review and Herald, Maarso 8, 1898.

The Number Four

Tirada Afar

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Heerka nebinnimada, afartan waa meeltobnaadkii afartii boqol ee Abram, afartuna waa meeltobnaadkii afartan. Sifo kasta oo nebinnimo ah oo laga helo tirada afar waa inay waafaqdaa astaanta afartan, taas oo iyaduna ay tahay inay waafaqdo astaanta afar boqol. Marka macnaha guud la eego, afar badanaa waxay matashaa “adduun oo dhan,” taas oo ah faham la yaqaan, hase yeeshee waxay kaloo matashaa “horusocod,” mararka qaarkoodna “burbur horusocod ah.”

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Afarta buun ee ugu horraysa toddobada buun waxay matalaan burburka tartiib-tartiibka ah ee Rooma Galbeed. Rooma Bari ee Constantinople waxay ku dhammaatay inay isu dhiibto afartii Suldaan ee Cusmaaniyiinta. sadarba sadar Rooma Bari iyo Rooma Galbeedba si tartiib-tartiib ah ayay u kala daateen intii lagu jiray afar xilli, oo ay mataleen afar buun, iyaga oo isla mar ahaantaana hoos loo dhigayo Islaamka ee buunnada shanaad iyo lixaad. Labada sadar marka la isu geeyo waxay tilmaamayaan dhicitaankii Rooma intii lagu jiray afar fac oo buunno ah, halka dagaal sii xoogaysanaya oo lala galay Islaamku uu horseedo halaagga ugu dambeeya markii afarta suldaan ee Islaamku ay ka sarreeyaan boqortooyada. Taariikhda galbeedka iyo barigu waxay ku bilaabatay kala qaybintii Boqortooyada ee uu sameeyey Constantine sannadkii 330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Afar buun oo Rooma galbeed ah waxay bilaabmaan sannadkii 330, buunka shanaad iyo kan lixaadna waxay metelaan awooddii hoos u dhigtay Rooma bari, taas oo ah Rooma bari oo iyaduna bilaabatay sannadkii 330. Rooma bari iyo Rooma galbeed labaduba waxay ka qayb qaateen hawshii awoodda baabtiisnimada lagu fariisiyey carshiga dhulka sannadkii 538, sidaas daraaddeed labada sadar ee galbeed iyo bari waxay astaan u yihiin labada gees ee Maraykanka, kaas oo sharciga Axadda ku soo celinaya awoodda baabtiisnimada carshiga. Rooma galbeed waa astaanta xeeladda kaniisadeed ee xidhiidhka nebiyadeed, Rooma barina waa astaanta xeeladda dawladnimo.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

Gudaha taariikhda dhicitaankii Rooma galbeed iyo Rooma bari, waxaa lagu soo bandhigay taariikhda Rooma baabadeed. Iyadoo laga bilaabayo kiniisaddii xertii, oo Efesos lagu matalay, saddexda kiniisadood ee ugu horreeya waxay horseedaan kiniisadda afraad, taas oo ah baabannimada laga bilaabo 538 ilaa 1798. Muujintii cutubka 13aad, baabannimada waxaa lagu aqoonsaday inay talinayso 42 bilood, ka dib markii nabarkeedii dilaaga ahaa ee 1798 lagu bogsiiyo sharciga Axadda. “Waqti dambe ma jiri doono” 1844 ka dib, sidaas darteed afartan iyo labada bilood waa astaan u ah muddada silcinta laga bilaabo sharciga Axadda ilaa Miikaa’iil istaago. Hormuudkii hore waxay fahmeen in kiniisadaha, shaabadooyinka, iyo buunannadu ay metelayeen saddex xariiq oo taariikheed oo is barbar socda. In markhaatiga nebiyadeed ee Rooma galbeed lagu dul saaro xariiqda Rooma bari iyo xariiqda Rooma baabadeed ma aha adeegsi nebiyadeed oo ay adeegsadeen Milleriyiintu, hase ahaatee farsamadani kama hor imanayso mid ka mid ah fahamradoodii hore loo aasaasay.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Sadarba sadar, afarta buun ee ugu horraysa waa in lagu dul saaraa taariikhda ay matalayaan buunanka shanaad iyo lixaad, dabadeedna xariiqda saddexda kiniisadood ee ugu horraysa ee horseedda muddada cadaadiska baabawnimada ee ay matalayso kiniisadda afraad. Afar buun oo ku yaal xariiqda koowaad, afar suldaan oo ku yaal xariiqda labaad, iyo afar kiniisadood oo ku yaal xariiqda saddexaad. Tirada “afar” waxay ka dhigan tahay caalami ahaan oo dhan, hase yeeshee waxay kaloo ka dhigan tahay burbur isdaba-joog ah oo ku dhaca awood madani ah ama mid diimeed. Waxa ay matalayso waxaa go’aamiya macnaha ku xeeran.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

Marka la dejiyo sharciga Axadda, awoodda baabannimadu waa la soo celiyaa. Markii ugu horraysay ee baabannimada la awoodsiiyey, waxaa jiray muddo soddon sano ah oo diyaargarow ah. Afarta kaniisadood ee ugu horraysa, kaniisadda afraad waa baabannimada, kaniisaddii ugu horraysayna waxay ahayd xertii, oo lagu matalay Efesos. Saddexdii qarni ee ugu horraysay ee kaniisadda Masiixiga waxay horseedeen kaniisaddii afraad ee Tiyatira, taas oo lagu matalay Yesebeel. Marka la gaaro Tiyatira, sannadkii 538, sharciga Axadda ayaa laga meel mariyey Golaha Orleans, sidaas awgeedna lagu aqoonsanayo sharciga Axadda ee Maraykanka, marka nabarkii dhimashada ee 1798 la bogsiiyo.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Taariikhda laga bilaabo 1798 ilaa sharciga Axadda ee Maraykanka waxa lagu metelaa afarta kiniisadood ee ugu horreeya. Kiniisadda afraad ee Tiyatira waa sharciga Axadda, iyo silicdii baabtiisnimada ee ka dambaysa. Kiniisaddii koowaad ee Efesos, taas oo ahayd kiniisaddii lumisay jacaylkeedii hore, waxay ku dhammaatay gunaanadka burburka horusocodka ah ee afarta tallaabo leh, kaas oo ah sharciga Axadda ee Tiyatira. Jiilka horseeda sharciga Axadda ee Tiyatira waa jiilka saddexaad ee Bergamos. Tiyatira waxay meteshaa sharciga Axadda ilaa xidhitaanka wakhtiga nimcada, Bergamos-na waxay meteshaa tanaasulka jiilka saddexaad ee jidka u sii diyaariya Tiyatira. Jiilka saddexaad ee Bergamos, iyo tanaasulka uu metelo, waxa markii ugu horraysay la oofiyey wakhtigii Constantine, kaas oo soo saaray sharcigii Axadda ee ugu horreeyey sannadkii 321. Maraykanku wuxuu ku bilaabmay sidii wankii Efesos, laakiin marka uu Tiyatira mar kale carshiga ku soo celiyo, wuxuu u hadlaa sidii masduulaagii.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Burburka tartiib-tartiibka ah ee Maraykanka waxa lagu matalay afarta kiniisadood ee ugu horreeya ee Muujintii. Burburka tartiib-tartiibka ah ee boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah wuxuu ka dhacaa afar fac oo horseeda sharciga Axadda, halkaas oo bahalka dhulka ka soo baxaa uu u hadlo sida masduulaagii. Facii ugu dambeeyayna waxaa matala masduulaagii, kaas oo ah xamaarato, sida Beertii Ceeden dhexdeeda, sababtaas daraaddeedna Yooxanaa Baabtiisaha iyo Ciise labaduba waxay facii ugu dambeeyay ee Israa’iiltii qadiimiga ahayd ugu yeedheen, “farac jilbisyo ah.”

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Jiilka afraad oo ugu dambaysa waa midkood “jiilka la doortay” oo matalaya boqol iyo afar iyo afartan kun, ama dhiggiisa, jiilka jilbisyada. Koox baa samaysatay ekaanta Masiixa, ta kalena ekaanta bahalka—abeesada. Jiilka jilbisyada si toos ah ayaa loogu muujiyey, afar jeer, Erayga Ilaah dhexdiisa. Macnaha ku xeeran tixraac kasta waa kala duwan yahay.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

Laakiin markuu arkay qaar badan oo Farrisiin ah iyo Sadduqiin ah oo u imanaya baabtiiskiisa, ayuu ku yidhi, Dhal ey masaska ahay, yaa idiinka digay inaad ka carartaan cadhada iman doonta? Matayos 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Haddii “jiilka jilbisyada” ay si fudud u ahaan lahaayeen hadallo cay ah oo ku saabsan laba firqo oo dad ah oo Yooxanaa uusan jeclayn, markaas wax laga yiraahdo hadalkaas ma jiri lahayn. Laakiin eray kasta oo ku jira Erayga Ilaah waa quduus, sidaas daraaddeed Yooxanaa wuxuu u qoondeynayay Sadukiinta iyo Farrisiinta summad gaar ah. Summaddaas waxaa si nebiyad ah u qeexaya macnaha guud ee tuduca lagu sheegay. Tuducaas dhexdiisa waxaa Yooxanaa lagu tilmaamay isagoo gudanaya adeeggiisa, dabadeedna Sadukiinta iyo Farrisiintu waxay soo galaan qisada. Aayadaha furitaanka Yooxanaa waxaa lagu aqoonsaday inuu yahay “codka cidlada kaga yeedhaya” ee Ishacyaah.

In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

Maalmahaas waxaa yimid Yooxanaa Baabtiisaha, isagoo ku wacdiyaya cidlada Yahuudiya, oo leh, Toobadkeena; waayo, boqortooyada jannadu way soo dhowaatay.

For this is he that was spoken of by the prophet Esaias, saying,

Waayo, kanu waa kii nebiga Isayos laga sheegay isagoo leh,

The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

Codka kan cidlada ee cidlada ku qaylinaya, Jidka Rabbiga diyaariya, waddooyinkiisana toosiya.

And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

Yooxanaa isagii qudhiisu wuxuu qabay dhar ka samaysan timo geel, oo dhexda waxaa ugu xirnaa suun maqaar ah; cuntadiisuna waxay ahayd ayax iyo malab duurjoog ah.

Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

Markaasaa waxaa u soo baxay reer Yeruusaalem, iyo dalka Yahuudiya oo dhan, iyo deegaanka oo dhan oo ku wareegsan Urdun; oo isaga ayaa Urdun ku baabtiisay, iyagoo dembiyadooda qiranaya. Laakiin goortuu arkay qaar badan oo Farrisiinta iyo Sadukiinta ah oo u imanaya baabtiiskiisa, wuxuu ku yidhi, Dhalasho jilbisyooyin ahay, yaa idiinka digay inaad ka carartaan cadhada iman doonta? Matayos 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Jiilkii ugu dambeeyey ee reer binu Israa’iil ee qadiimka ahaa waxaa nebi ka soo baxay cidlada ku tilmaamay “jiil jilbisyooyin ah.” Yooxanaa waa nebiga ka dhammaystiray doorkii sidii rasuulkii Malaakii ee jidka u diyaariyey Rasuulkii Axdiga, kaas oo sidoo kalena ahaa codkii cidlada ee Ishacyaah lagu aqoonsaday.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Haddii aynu “caleemo” u qaadanno astaan ahaan, waxaynu ogaanaynaa in ay matalaan “qirasho.” Tixraaca ugu horreeya waxa uu la xidhiidhaa Aadan iyo Xaawo, kuwaas oo ku daboolay xaqdarradooda caleemo berde ah. Hore waxay u xidhnayeen dharkii nuurka, dharkii xaqnimada, laakiin markii taas laga qaaday, waxay garteen inay qaawan yihiin—La’odikiyaaniyiin u maleeya in waxa keliya ee ay u baahan yihiin ay tahay inay ku dhuuntaan “caleemaha qirashada,” markaasna wax walba hagaagi doonaan. Inta ka sii dambaysa tuducan, Yooxanaa si toos ah ayuu uga hadlaa Yuhuudda La’odikiya oo ku kalsoon nasabka Ibraahim inuu badbaadin doono, waayo isla weynidoodu waxay ahayd keliya caleemo madhan oo qirasho ah. Dharka qofku waxay matalaan cidda uu yahay.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Geeduhu waa astaan ragga iyo boqortooyooyinka, midhaha, laanta, iniinta, ciidda, biyaha, xididka, iyo dabcan caleemuhu dhammaantoodna waxay metelaan astaamo nebiyadeed oo gaar ah oo mid walba iskii u taagan yahay; hase yeeshee, mid kasta oo ka mid ah xaqiiqooyinkaas wuxuu ku xiran yahay astaamaha kale ee lagu matalay xariiqyada kala duwan ee wax sii sheegidda ee adeegsada astaamaha nebiyadeed ee isu taga si ay u sameeyaan “geed.” Dabcan, astaanta nebiyadeed ee ugu horraysa ee geedku waa inuu metelo imtixaan nolol ama dhimasho ah.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Farriintii Yooxanaa waxaa lagu muujiyey dharkii uu xidhnaa iyo cuntadii uu cunay. Cunto nebinnimo ah, sida maannadii bilowgii reer binu Israa’iil hore, ama Kibistii Jannada ee dhammaadka; waa in la cunaa. Cuntadu waxay ka dhigan tahay farriin imtixaan oo nebinnimo ah oo ay tahay in la cuno, waayo waa jidhka Masiixa iyo dhiiggiisa. Dharkii Yooxanaa xidhnaa iyo cuntadii uu cunay waxay aqoonsanayaan farriinta iyo farriinwadaha jidka u diyaariyey Masiixa. Yooxanaa wuxuu tusaale u yahay farriinwadaha ugu dambeeya ee jidka u diyaariya Masiixa, kaas oo ah Farriinwadaha Axdiga oo si kedis ah macbudkiisa ugu yimaada marka sharciga Axadda la meel mariyo. Markay taasi dhacdo, bikradaha nacasyada ah, oo iyaguna ah La’odikiyaanka iyo haramaha, waxay metelaan jiilka afraad ee ugu dambeeya ee kuwa qirta inay yihiin dadka axdiga ee Ibraahim ee sharciga ah, sida ay yeeleen Farrisiinta iyo Sadukiinta wakhtigii Yooxanaa ka soo baxay cidlada.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Yooxanaa wuxuu xidhnaa dhar timo geela ka samaysan, iyo suun maqaar ah oo ay ku jirtay qalab xidhmo ah, sida xoolaha beeraha ay u leeyihiin marka harqood lagu xiro. Wuxuu cunay, sidaas darteedna farriintiisu waxay ahayd ayax, calaamad sare oo Islaamka kaga jirta Qorniinka, wuxuuna farriintiisii Islaamka ku daray malabka.

And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

Oo reer binu Israa’iilna magaceedii waxay u bixiyeen Mannaa; oo waxay la mid ahayd iniin koryander ah, oo caddaan ah; dhadhankeeduna wuxuu la mid ahaa kibis khafiif ah oo malab lagu sameeyey. Baxniintii 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Mannadu waa astaan ka mid ah Erayga Ilaah, dhadhankiisuna wuxuu la mid ahaa malab, kaas oo nebiyadu ku tilmaamaan inuu yahay dhadhanka farriinta ay u taagan yihiin inay cunayaan. Yooxanaa wuxuu la yimid farriintii Islaamka sida ay ayaxu u matalaan, iyo suun ka samaysan harag geel iyo timo geel. Ayaxa iyo geelu labaduba waa astaamo Islaamka. Farriintaas Islaamka waxaa ku lammaanaa iftiiminta Erayga Ilaah oo loo matalay “malab.”

Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

Markaasaa Yoonaataan yidhi, Aabbahay dalkuu dhibay; bal eega, waan idin baryayaa, sida indhahaygu u iftiimeen, maxaa yeelay waxaan dhadhamiyey in yar oo malabkan ah. 1 Samuel 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Yooxanaa si fudud ugama uu wakiil ahayn farriin Islaam ah, balse wuxuu ka yimid cidlada, sidii Eliiyaah oo kale; Yooxanaana malab keliya ma uu cunin, ee wuxuu cunay malab duurjoog ah, waayo isaga, sida Masiixaba, laguma tababbarin hay’adihii waagaas jiray ee lahaa “malabkooda” u gaar ah ee farriinta, kaas oo uu wakiil ka ahaa khamiirka Farrisiinta iyo Sadukiinta. Yooxanaa wuxuu cunay malab ka yimid cidlada, waayo waxaa Ruuxa Quduuska ah ku tababbaray dibadda hay’adihii diineed ee waagiisa. Suunka caadiga ah ee xilligaas jiray wuxuu ka koobnaa hab isku-xir ah oo qofku ku xiran jiray maradiisa timaha geela ka samaysan. Isku-xirku wuxuu wakiil ka yahay Yooxanaa, waayo isagu wuxuu ahaa barta kala-guurka ee ka timid kan dhulka una gudubtay meesha quduuska ah ee samada.

“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

“Nebi Yooxanaa wuxuu ahaa xidhidhkii isku xidhayay labada waqti‑qaybood. Isagoo ah wakiilka Ilaah, ayuu hor istaagay si uu u muujiyo xiriirka ka dhexeeya sharciga iyo nebiyada iyo waqti‑qaybta Masiixiga. Isagu wuxuu ahaa iftiinkii yarraa, kaas oo ay ahayd in uu ka daba yimaado iftiin ka weyn. Maanka Yooxanaa waxaa iftiimiyay Ruuxa Quduuska ah, si uu iftiin ugu bixiyo dadkiisa; hase yeeshee iftiin kale oo dhan waligiis kuma ifin, mana iftiimi doono, si caddaan intaas le’eg ugu dul iftiima aadanaha dhacay sida ka ka soo baxay waxbaridda iyo tusaalaha Ciise. Masiixa iyo hawshiisa si aan caddayn buuxda lahayn oo keliya ayaa loo fahmay, sida loogu sii muujiyay allabaryadii hadhka lahaa. Xataa Yooxanaa si buuxda uma uu garan mustaqbalka nolosha aan dhimanayn ee loo helo Badbaadiyaha.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Dharka xudunta u ah ee Yooxanaa waxaa lagu soo bandhigay isla barta baabtiiskii Masiixa, taas oo ahayd barta leexashada, laguna astaanyeeyay meesha uu Yooxanaa dadka ku baabtiisayay. Meeshaas waxaa la odhan jiray Bethabara, oo macnaheedu yahay “meesha laga tallaabo doonta,” waana isla goobtii ay reer binu Israa’iil hore uga galeen Dhulkii Ballanqaadka markay ka soo baxayeen cidladii, sida uu Yooxanaana sameeyey.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Dabcan, dhaqdhaqaaqa boqolka iyo afar iyo afartan kun waa kuwa uu Yooxanaa metelayo, hase yeeshee waxaannu si fudud u tilmaamaynaa in markii Ciise la baabtiisay, ay ahayd qarnigaas kii isaga iyo Yooxanaa ugu yeedheen “qarniga jilbisyada.” Ciise wuxuu u yimid inuu weyneeyo sharciga Tobanka Amar ee Ilaah, isagaana waxyoon siiyey eray kasta oo Kitaabka Quduuska ah ku qoran; sidaas daraaddeed, marka uu qarnigii ugu dambeeyey ee Israa’iiltii hore ugu yeedho qarniga jilbisyada, wuxuu si buuxda u og yahay in amarka labaad uu tilmaamayo xukunka la fulinayo qarniyada saddexaad iyo afraad.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Jiilka saddexaad iyo jiilka afraad waxay metelaan xukun sii horumaraya oo ku dhammaada jiilka afraad, kaas oo ah jiilka jilbisyada. Baabtiiskii Masiixu wuxuu astaan u yahay 9/11. Jiilka La’odikiya ee Seventh-day Adventist-ka wuxuu ku jiray jiilkiisii ugu dambeeyey tan iyo wakhtigaas. Farriintii Yooxanaa u diray Farrisiinta iyo Sadukiinta waxay ahayd farriinta La’odikiya.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

Laakiin goortuu arkay in qaar badan oo Farrisiinta iyo Saduuqiinta ka mid ahi ay u imanayaan baabtiiskiisa, ayuu ku yidhi,

O generation of vipers, who hath warned you to flee from the wrath to come?

Jiil jilbisyooyin ahow, yaa idiinka digay inaad ka carartaan cadhada iman doonta?

Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

Sidaas daraaddeed midho ku habboon toobadkeenka; hana u malaynina inaad naftiinna ku tidhaahdaan, Ibraahim baa noo ah aabbahayo.

for I say unto you, that God is able of these stones to raise up children unto Abraham.

waayo, waxaan idinku leeyahay, Ilaah wuu awoodaa inuu dhagaxyadan carruur uga soo kiciyo Ibraahim.

And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

Oo imminkana faasku wuxuu yaallaa xididka geedaha; sidaas daraaddeed geed kasta oo aan midho wanaagsan dhali waxaa la gooyaa oo dabka lagu tuuraa. Anigu biyo ayaan idinku baabtiisaa xagga toobadda; laakiin kan iga daba imanaya ayaa iga xoog badan, kan aanan istaahilin inaan kabihiisa qaado; isagu wuxuu idinku baabtiisi doonaa Ruuxa Quduuska ah iyo dabka. Maaqinkiisuna gacantiisa ayuu ku jiraa, oo wuxuu si buuxda u nadiifin doonaa meeshiisa hadhuudhka lagu tumo, oo saraggiisana wuxuu ku ururin doonaa bakhaarka; laakiin buunshaha wuxuu ku gubi doonaa dab aan la demin karin.

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

Markaasaa Ciise wuxuu ka yimid Galili ilaa Urdun, isagoo u yimid Yooxanaa in uu ka baabtiiso. Matayos 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Ciise wuxuu ka yimid Galili, taas oo astaan u ah meel isbeddel ah oo waafaqsan suunka-isku-xidhka Yooxanaa iyo macnaha Bethabara. Hawshii Yooxanaa ee jidka u diyaarintu markaas waxay isu beddeshay hawshii Masiixa ee axdiga lagu adkaynayay. Soddonkii sannadood ee diyaarinta ahaa way dhammaadeen, waxaana bilaabmay saddexdii sano iyo badhkii ka horreeyey iyo ka dambeyey iskutallaabta.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Farriintii Yooxanaa waxay ahayd digniin ku saabsan cadhada imanaysa ee baabbi’inta Yeruusaalem, baabbi’in taas oo sidoo kale matasha dhammaadka dunida iyo toddobada belaayo ee ugu dambaysa. Farriintaas digniinta ah waxaa lagu dejiyey macnaha guud ee Islaamka, waxaana gudbiyey nin aan keliya rumoobinin farriintii Malaakii ee rasuulka jidka diyaariya, iyo codkii Ishacyaah ee cidlada, laakiin sidoo kale farriintii Eliyaas, waayo dharkii Yooxanaa wuxuu la mid ahaa kii Eliyaas sida farriintii Yooxanaana ula mid ahayd tii Eliyaas.

And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

Oo wuxuu ku yidhi iyagii, Nin noocee ah buu ahaa kii idiin soo baxay oo idinla kulmay, oo hadalladan idiin sheegay? Oo iyana waxay ugu jawaabeen, Wuxuu ahaa nin dhogor badan, oo dhexda kaga xidhnaa suun maqaar ah. Markaasuu yidhi, Waa Eliiyaah reer Tishbe. 2 Boqorradii 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Haddii iyaga laga weydiiyo Yooxanaa, oo aan Eliyaas laga weydiin, “nin caynkee ah buu ahaa?” waxaa loogu jawaabi lahaa, “wuxuu ahaa nin timo badan, oo dhexda kaga xidhnaa suun maqaar ah.” Adeeggii Yooxanaa ee lixda bilood socday oo dhan waxaa lagu metelayaa tuducaas meesha jiilka ugu dambeeya ee afraad si gaar ah loogu aqoonsado looguna qeexo. Farriinta La’odikiya ee loo diro iyaga si toos ah ayay u weeraraysaa sheegashada ah inay yihiin dadka axdiga Ilaah; waxayna uga digaysaa cadhada imanaysa sida lagu sawiray faas ku dhacaya xididdada geedaha. Farriintu waxay kaloo ku jirtay in Masiixu dhammaystiri doono habka tijaabada ee Yooxanaa ku bilaabmay. Dabadeed Matayos gudaheeda, Ciise wuxuu Yuhuudda sidoo kale ugu yeedhaa “jiil jilbisyooyin ah,” oo wuxuu ka sii ambaqaadaa fikraddii mawduuca Yooxanaa ee geed jaridda, wuxuuna sharraxaa sababta.

Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

Ama geedka wanaajiya, oo midhihiisana wanaajiya; ama haddii kale geedka xumeeya, oo midhihiisana xumeeya; waayo, geedka waxaa lagu gartaa midhihiisa. Farac abeesooyin yahow, sidee baad wax wanaagsan ugu hadli kartaan idinkoo shar ah? waayo, afku wuxuu ku hadlaa waxa qalbiga ka buuxa. Ninka wanaagsan wuxuu khasnadda wanaagsan ee qalbigiisa ka soo saaraa waxyaalo wanaagsan; ninka sharka lahuna wuxuu khasnadda sharka ah ka soo saaraa waxyaalo shar ah. Laakiin waxaan idinku leeyahay, Eray kasta oo aan waxtar lahayn oo dadku ku hadlaan, maalinta xukunka ayay xisaabtiisa ka bixin doonaan. Waayo, hadalladaada ayaa lagugu xaq ka dhigi doonaa, hadalladaada ayaadna ku xukuman doontaa. Matayos 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Maalinta xukunka, sida ku xusan amarka labaad, waxay ku jirtaa jiilka afraad. Xukunku wuxuu ku salaysan yahay farriinta aynu ku hadalno, farriintaasna waxay ka soo baxdaa qalbiyadeenna. Waa farriinta aynu ku hadalno tan muujisa in aynu nahay “jiilka la doortay” ee Butros ama “jiil jilbisyo.” Labadaas kooxoodba waxaa la muujiyaa dhammaadka hab tijaabo ah oo Masiixu, sida ninka xaaqidda boodhka, sagxaddiisa u nadiifiyo. Sida saliidda ku jirta masalka tobanka bikradood, farriinta waxaa metela ama qalbi shar leh ama qalbi wanaagsan. Tixraaca Masiixu wuxuu intaas ku darayaa in jiilkan jilbisyada ah, oo ah jiilka afraad oo ugu dambeeya, uu calaamo doondoono, oo calaamada keliya ee la siin lahaa ay ahayd calaamadii Yoonis.

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

Markaas qaar ka mid ah culimmadii iyo Farrisiintii ayaa u jawaabay, iyagoo leh, Macallimow, waxaannu doonaynaa inaannu calaamo kaa aragno. Laakiin isagu wuu u jawaabay oo ku yidhi, Jiil shar leh oo sinoole ah ayaa calaamo doondoona; oo calaamo lama siin doono, tan mooyaane calaamadii nebi Yoonis; waayo, sida Yoonis uu saddex maalmood iyo saddex habeen ugu jiray caloosha nibiriga, sidaas oo kale Wiilka Aadanahu wuxuu saddex maalmood iyo saddex habeen ku jiri doonaa wadnaha dhulka. Nimanka Nineweh waxay xukunka la sara kici doonaan jiilkan, wayna xukumi doonaan; maxaa yeelay, waxay ka toobad keeneen wacdintii Yoonis; oo bal eeg, halkan waxaa jooga mid Yoonis ka weyn. Boqoraddii koonfureeddu waxay xukunka la sara kici doontaa jiilkan, wayna xukumi doontaa; waayo, waxay ka timid cidhifyada ugu fogfog ee dhulka inay maqasho xigmaddii Sulaymaan; oo bal eeg, halkan waxaa jooga mid Sulaymaan ka weyn. Matayos 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Masiixu Yuhuudda wuxuu ugu yeedhay jiil jilbisyooyin ah, wuxuuna adeegsadaa tusaalooyin xukun ah sida farriintii Yoonis iyo farriintii xigmadda Sulaymaan. Ciise wuxuu ku aqoonsanayaa macnaha guud, iyo laba maragba, in jiilka jilbisyooyinku yahay jiilka afraad, waayo jiilka afraad waa meesha xukunku ku dhammaado.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Boqol afartan iyo afarta kun waa calanka, ama calaamadda maalmaha ugu dambeeya, sida sharciga Ilaah iyo Sabtida ay yihiin. Calaamadda Yoonis waa calaamadda sarakicidda, taas oo Yuhuuddii xilligii Masiixa u ahayd baabtiiskiisa, markii Ruuxa Quduuska ahi soo degay, isagoo qoolley loo metelay. Yoonis macnihiisu waa “qoolley.” Yoonis, Yooxanaa Muujiyihii, Daanyeel, Yuusuf, iyo Laasaros waxay matalaan boqolka afartan iyo afarta kun, kuwaas oo laga soo sara kicinayo iyagoo meyd ah oo jidka yaalla saddex maalmood iyo badh. Markaas dabadeed waa inay ka gudbaan La’odikiyaanka una gudbaan Filadelfiyaanka, sidaasna ku noqdaan kan siddeedaad oo ka mid ah toddobada. Yoonis wuxuu matalaa baabtiiska, waayo biyo ayaa lagu tuuray, wuxuuna si astaan ahaan ah u dhintay markii nibirigu liqay. Dabadeedna waa la sara kiciyey, sida Yooxanaa loo sara kiciyey markii laga soo saaray saliidda karkaraysa, iyo sida Daanyeel loo sara kiciyey markii laga soo saaray godkii libaaxyada, iyo sida Yuusuf loo sara kiciyey markii laga soo saaray ceelkii, sida Laasarosna ahaa mucjisadii shaabadaynta ee wakhtigii Masiixa. Yuhuuddu ma ay arki karin calaamadda Yoonis, sida uu sarakicidda Masiixu u matalay, si ka sii cad sida Adventism-ku u arko calaamadda 9/11, taas oo ah calaamadda Yoonis.

We will continue these subjects in the next article.

Waxaannu mawduucyadan ku sii wadi doonnaa maqaalka xiga.

“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

“Culayska digniinta ee hadda loo baahan yahay inay u timaaddo dadka Ilaah, kuwa dhow iyo kuwa fogba, waa farriinta malaa’igta saddexaad. Kuwii doonaya inay fahmaan farriintan Rabbigu kuma hoggaamin doono inay adeegsadaan Erayga si uu u burburiyo aasaaska oo uga qaado tiirarka iimaanka ka dhigay Adventistayaasha Maalinta Toddobaad waxa ay maanta yihiin. Runnihii si tartiib tartiib ah u furmay iyagoo u kala dambeeya, intii aynu hore ugu soconnay xariiqda wax sii sheegidda ee lagu muujiyey Erayga Ilaah, waa run—run quduus ah oo weligeed ah maanta. Kuwii hore uga soo gudbay dhulkaas tallaabo tallaabo taariikhdii hore ee waayo-aragnimadeenna, iyagoo arkayey silsiladda runta ee wax sii sheegidda ku jirta, waxay diyaar u ahaayeen inay aqbalaan oo adeecaan fallaar kasta oo iftiin ah. Waxay ku jireen tukasho, soon, baaris, iyo qodid ay runta ugu raadinayeen sida khasnado qarsoon, Ruuxa Quduuska ahna, waan ognahay, isagu wuu na barayay oo na hoggaaminayay. Aragtiyo badan baa la soo bandhigay, iyagoo wata ekaansho run ah, hase ahaatee si aad ah loogu qasay aayado si khaldan loo fasiray oo loo dabaqay, sidaas darteedna waxay horseedeen qaladaad khatar ah. Si aad u wanaagsan ayaannu u naqaannaa sida qodob kasta oo run ahi loo dhisay, oo shaabaddii Ruuxa Quduuska ah ee Ilaahna loogu saaray. Mar kasta oo dhan codad baa la maqlayey, ‘Waa kan runta,’ ‘Anigaa haysta runta; i soo raaca.’ Laakiin digniinuhu way yimaadeen, ‘Ha raacina iyaga. Anigu ma aanan dirin, iyaguse way ordeen.’ (Eeg Yeremyaah 23:21.)”

“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

“Hoggamintii Rabbigu way caddaayeen, oo aad bay u yaab badnaayeen muujintiisii ku saabsanayd waxa runta ah. Qodobba qodobkii ayuu Rabbiga Ilaaha samadu dejiyey. Wixii markaas run ahaa, maanta waa run. Laakiin codadku kama joogsadaan in la maqlo—‘Tanu waa run. Waxaan hayaa iftiin cusub.’ Hase yeeshee iftiinnadan cusub ee xariiqyada nebiyadeed waxay isu muujiyaan iyagoo Erayga si qaldan ugu dabaqaya oo dadka Ilaah ka sii daynaya iyaga oo aan lahayn barroosin ay ku adkaadaan. Haddii ardayga Eraygu qaadan lahaa runaha uu Ilaah ku muujiyey hoggaaminta dadkiisa, oo runahaas ka dhigan lahaa kuwo uu isagu leeyahay, dheefshiidi lahaa, oo noloshiisa ku dhaqan geli lahaa, markaas waxay ahaan lahaayeen marinnno nool oo iftiin ah. Laakiin kuwa isu xil saaray inay baaraan aragtiyo cusub, waxay leeyihiin isku-dar run iyo qalad ah oo la isu geeyey, oo markay isku dayeen inay waxyaalahan hormuud ka dhigaan, waxay caddeeyeen inayan shumacooda ka shidin meeshii allabariga ee rabbaaniga ahayd, sidaas darteedna uu ugu bakhtiyey gudcurka.” Selected Messages, buugga 2, 103, 104.