We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Waxa aynu maqaalkeennii u dambeeyey ku soo gunaanadnay innagoo taabanayna saddexda sadar ee is barbar socda ee markhaatiga nebinnimo, kuwaas oo ay metelaan cutubyada kow iyo tobnaad ilaa labaatan iyo labaad ee Bilowgii, oo ah kitaabka ugu horreeya ee Axdiga Hore, Matayos oo ah kitaabka ugu horreeya ee Axdiga Cusub, iyo Muujintii oo ah kitaabka ugu dambeeya ee Axdiga Cusub iyo Baybalka labadaba. Sadarka Bilowgii wuxuu tilmaamayaa axdigii lala dhigtay Aabraam; sadarka Matayosna wuxuu tilmaamayaa axdiga lala dhigtay kaniisadda Masiixiga, iyadoo Butros uu astaan u yahay bilowga iyo dhammaadka reer binu Israa’iil ee ruuxiga ah ee casriga ah. Aayadaha dhexe ee labada sadarba waxay tilmaamayaan shaabadda Ilaah; xagga Aabraamna waxay ahayd “gudniin,” xagga Butrosna waxay ahayd magaca oo loo beddelay. Aayadda dhexe ee sadarka Muujintuna waa cutubka toddoba iyo tobnaad, aayadda laba iyo tobnaad.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

Oo tobankii aad aragtayna waa toban boqor, kuwaas oo aan weli boqortooyo helin; laakiinse waxay amar u helaan sidii boqorro hal saacad iyagoo la jira bahalka. Muujintii 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Bilowgii iyo Matayos waxay tilmaamayaan guurka Ilaahnimada iyo aadanaha, Muujintuna waxay tilmaamaysaa guurka bahalka iyo masduulaagga ee sharciga Axadda. Saddexdaas xariiq dhammaantood waxay u tilmaamayaan sharciga Axadda, halkaas oo dabaqad keliya ay muujinayso calaamadda bahalka, tan kalena shaabadda Ilaah. Been-abuurka bahalka iyo masduulaagga ee aayadda laba iyo tobnaad waa xuska omega ee munaaraddii Nimrod ee Bilowgii kow iyo tobnaad. Halkaas ayay diintii axdiga been-abuurka ahi kula kulantay xukunkeedii, oo Muujintii toddoba iyo tobnaadna dhilladii—oo ah Baabuloon tii weynayd—ayaa la xukumayaa. Nimrod waa alfa, Vaticanna waa omega; sababtaas daraaddeedna baabasiintu waa Baabuloon tii weynayd, oo ah omega u dhiganta Babelkii Nimrod oo ahaa alfa.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Waxa xusid mudan saddexdan aayadood ee dhexe ku jira ayaa ah in maragga ku jira qodob kasta oo dhexe ee xariiqdu uu dhab ahaantii yahay saddex aayadood.

This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

Kanu waa axdigayga aad dhawri doontaan, oo u dhexeeya aniga iyo idinka iyo farcankaaga kaa dambeeya; wiil kasta oo idinka mid ah ha la gudo. Oo waxaad gudi doontaan hilibka buuryadiinna; taasuna waxay ahaan doontaa calaamadda axdiga aniga iyo idinka dhex yaal. Oo kan siddeed maalmood jira waa in la gudo dhexdiinna, wiil kasta qarniyadiinna oo dhan, kii guriga ku dhasha ama lacag lagaga iibsado qof qalaad oo aan farcankaaga ahayn. Bilowgii 17:10–12.

And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

Ciise ayaa u jawaabay oo ku yidhi, Waxaa barakaysan tahay adigu, Simoon Bar-Yoonaa; waayo, hilib iyo dhiig kuuma ay muujin, laakiin Aabbahayga jannada ku jira ayaa kuu muujiyey. Oo weliba waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kiniisaddayda ku dul dhisi doonaa; albaabbada jahannamaduna kama adkaan doonaan. Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax kasta oo aad dhulka ku xidho waxay ku xidhnaan doonaan jannada; oo wax kasta oo aad dhulka ku furto waxay ku furnaan doonaan jannada. Matayos 16:17–19.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

Oo bahalkii jiray oo aan hadda jirin, isagu waa kan siddeedaad, wuxuuna ka mid yahay toddobada, oo halaag buu ku dhacayaa. Tobankii gees ee aad aragtayna waa toban boqor, kuwaas oo aan weli boqortooyo helin; laakiinse saacad keliya ayay amar u helayaan sida boqorro iyagoo la jira bahalka. Kuwanu isku maan bay yihiin, oo xooggooda iyo itaalkaoodaba bahalka ayay siin doonaan. Muujintii 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Qisada axdiga been-abuurka ah ee ay matalaan lebenkii iyo dhoobadii Nimrod, iyo nidaamkiisa been-abuurka ah ee kaniisadda iyo dawladda, ee ay matalaan munaaradda iyo magaalada, waxay astaan u tahay nidaamka been-abuurka ah ee sawirka bahalka oo lagu matalay omega-da qisada Nimrod. Saddex xariiqood, oo leh saddex dhibcood oo dhexe oo ka kooban saddex aayadood, kuwaas oo dhammaantood ka marag kacaya axdiga nolosha iyo axdiga dhimashada. Boqol iyo afar iyo afartan kun waa siddeedaadkii runta ahaa ee ka mid ah toddobada, baadariguna si fudud waa been-abuurka. Kooxda Nimrod waxay midnimo maskaxeed ku leeyihiin guurkooda, taas oo ah been-abuur ka dhan ah boqolka iyo afarta iyo afartan kun, kuwaas oo ku midoobay maanka Masiixa. Bahalka been-abuurka ah ee “jiray, oo aanu jirin,” waa been-abuurka Masiixa kii jiray, oo jira, oo haddana iman doona. Aayadda siddeedaad waxaa lagu muujiyey iftiinka buuxa ee been-abuurka uu matalo baadarigu.

The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

Bahalkii aad aragtay wuu jiray, haddana ma jiro; oo wuxuu ka soo bixi doonaa yaamayska gunta-dheer, oo wuxuu tegi doonaa halaag; oo kuwa dhulka degganuna way la yaabi doonaan, kuwaas oo magacyadoodu aan lagu qorin kitaabka nolosha tan iyo aasaaskii dunida, markay arkaan bahalka kii jiray, oo aan jirin, oo weliba jira. Muujintii 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Ciise waa Kan jiray, oo jira, oo weli iman doona; papacy-guna, kan siddeedaad oo ka mid ah toddobada, waa bahalkii “jiray, oo aan jirin, haddana jira.” “Hal saac” oo guurka masduulaagga iyo bahalku ka dhigan yahay waxay matalaysaa taariikhda ka bilaabanta sharciga Axadda, halkaas oo boqolka kun ee uu matalo Butros iyo Abramay kor ugu kacayaan samada iyagoo calaamad ah, isla waqtigaas oo papacy-gu kor u kaco.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Waxa aynu ku dadaalaynay in aynu ka hadalno kitaabka Yoo’eel annaga oo ka eegayna aragtida ah in Butros, maalintii Bentakostiga, uu fariintiisii Bentakostiga u aqoonsaday inay tahay rumoobidda Yoo’eel. Saddexda xariiq ee axdiga, oo mid kastaa ka kooban yahay laba iyo toban cutub, saddexda aayadood ee dhexe ee xariiq kasta waxay ka hadlayaan isla taariikhdaas, Butrosna taariikhdaas waxaa lagu metelayaa isagoo Ciise la jooga Qaysariya Filibbos, taas oo ah Faaniyuum, taas oo ah meesha dunidu hadda qarka u saaran tahay inay la kulanto. Faaniyuum gudaheeda, Butros sidoo kale wuxuu Yeruusaalem ku joogaa daadintii Bentakostiga. Saddexda xariiq ee laba iyo tobanka cutub ahi waxay ku kulmaan Faaniyuum iyo Bentakostiga marka shaabadda Ilaah lagu dul daabaco aroosadda Masiixa, calaamadda bahalkana lagu dul daabaco aroosadda Shayddaanka. Kitaabka Yoo’eel wuxuu tilmaamayaa dhawaaqa baraarujinta ee masaalka tobanka bikradood, marka kaniisadda La’odikiya ee Seventh-day Adventist ay ku baraarugto xaqiiqada ah inay luntay.

The book of Joel is set within the context of four generations.

Buugga Yoo’eel waxa lagu dejiyey xayndaabka afar fac.

The word of the Lord that came to Joel the son of Pethuel.

Eraygii Rabbiga oo u yimid Yoo’eel ina Fetu’eel.

Hear this, ye old men, and give ear, all ye inhabitants of the land.

Maqla waxan, idinkoo ah odayaalow, oo dhegaysta, dhammaantiin kuwa dalka degganow.

Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.

Miyaanay waxaas ka dhaceen wakhtigiinna, ama xataa wakhtigii awowayaashiin? Carruurtiinna uga sheega, carruurtiinnuna carruurtooda ha u sheegaan, carruurtooduna qarniga kale. Wixii dirxiga baabbiʼiyaha ahi reebay ayax baa cunay; wixii ayaxu reebayna dirxiga dhuudhuubtaa baa cunay; wixii dirxiga dhuudhuubtaa reebayna diirtii caleen-cunta ahayd baa cuntay. Yoo'eel 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“Ragga waayeelka ah” waa hoggaamiyeyaasha kaniisadda La’odikiya ee Seventh-day Adventist inta lagu jiro wakhtiga shaabadaynta boqol iyo afar iyo afartan kun, shaabadayntuna waxay dhacdaa inta lagu jiro daadinta Ruuxa Quduuska ah. “Ragga waayeelka ah” ayuu Ezekiel u matalay sidii “odayaasha qadiimiga ah.”

Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

Markaasuu igu yidhi, Wiilka Aadanow, ma aragtay waxa odayaasha reer binu Israa'iil ay gudcurka ku sameeyaan, mid kastaaba qolalka sanamyadiisa dhexdiisa? Waayo, waxay yidhaahdaan, Rabbigu nama arko; Rabbigu dhulka wuu ka tegey. Ezekiel 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Waxyigu si cad buu u sheegaya in shaabadaynta ku jirta Yexesqeel cutubka sagaalaad ay tahay isla shaabadayntii ku jirta Muujintii cutubka toddobaad. Waxa kale oo cad in “odayaashii” ku jira afarta karaahiyo ee isa soo taraya ee cutubka siddeedaad, lagu matalay tirada 25. Shan iyo labaatan “oday” oo ay ahayd inay ahaadaan ilaaliyayaasha adhiga Ilaah, waa nimanka qorraxda u sujuudaya. Iyaga ayaa ugu horreeya kuwa la xukumo. Marka loo eego macbudka ay ka jeestaan, waxay matalaan laba qaybood oo laba-iyo-toban wadaaddo ah iyo wadaadka sare. Marka sharciga Axadda la soo rogo, waxay u sujuudaan qorraxda oo waxay aqbalaan calaamadda bahalka, iyagoo ballanqaadaya raalli ahaanshahooda masduulaagga, bahalka iyo nebiga beenta ah. Shan iyo labaatankaas waxaa horay loogu sii tusaaleeyay 250-kii ku jiray fallaagadii Qooraax, Daatan iyo Abiraam, kuwaas oo matalaya isbahaysiga saddex-geesoodka ah ee ay ku biiraan 250-ka nin ee fooxa bixiya. Saddexdii hoggaamiye ee ugu waaweynaa riddada waxay dhinteen markii dhulku afkiisa kala qaaday oo liqay.

And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

Muuse wuxuu yidhi, Tanu waxaad ku ogaan doontaan in Rabbigu ii soo diray inaan sameeyo shuqulladan oo dhan; waayo anigu kuma aanan samaynin taladayda qudhayda. Haddii nimankanu u dhintaan dhimashada caadiga ah ee dadka oo dhan, ama lagu booqdo booqashada ku dhacda dadka oo dhan, markaas Rabbigu ima uu soo dirin. Laakiin haddii Rabbigu sameeyo wax cusub, oo dhulku afkiisa kala qaado, oo liqo iyaga iyo wax kasta oo iyaga ka tirsan, oo ay iyagoo nool godka ku dhaadhacaan, markaas waxaad garan doontaan in nimankanu Rabbiga ka cadhaysiiyeen.

And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

Oo waxay noqotay, markuu dhammeeyey ku hadlidda erayadan oo dhan, in dhulkii hoostooda yiillay kala dillaacay; dhulkuna afkiisii buu furay, oo liqay iyagii, iyo guryahoodii, iyo nimankii Korax ka tirsanaa oo dhan, iyo maalkoodii oo dhan. Iyagii iyo kulli wixii iyaga ka tirsanaa iyagoo nool ayay godka ku dhaadhaceen, dhulkiina korkooduu ku xirmay; oo waxay ku baabbe'een shirka dhexdiisa.

And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

Oo reer binu Israa’iil oo dhan oo hareerahooda joogay way ka carareen qayladoodii; waayo, waxay yidhaahdeen, Yaanay dhulku annagana na liqin. Markaasaa Rabbiga xaggiisa dab ka soo baxay, oo wada baabbi’iyey labadii boqol iyo kontonka nin ee fooxa bixinayay. Tirintii 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Caasinnimadii 1888 waxa lagu astaan-tusay caasinnimadii Qorax, Daataan, Abiiraam, iyo 250-kii nin ee fooxa bixiyey. 250-kii nin waxay samaysteen isbahaysi la jiray urur-saddex-geesood ah oo gaadha sharciga Axadda marka Maraykanka, oo ah bahalkii dhulka, afkiisa furo oo u hadlo sida masduulaagii. Halkaas waxaa lagu shubaa roobka dambe iyada oo aan qiyaas lahayn, sida ay 250-kii nin ee fooxa bixiyey dab samada ka soo degay ugu baabba’een. 250-kii nin waxay matalaan nidaam diineed oo been ah oo la baabbi’iyo inta lagu jiro daadinta roobka dambe xilliga sharciga Axadda. Dhulkii ku kala furmay Qorax iyo kuwii la socday waa gariirkii dhulka ee Muujintii kow iyo toban, kaas oo tilmaamaya Maraykanka oo afkiisa furaya oo u hadlaya sida masduulaagii. Markii dabkii samada ka soo degay ku dhacay 250-ka, waxa uu astaan u ahaa dabkii Eliiyaah ee Buur Karmel, markaas oo nebiyadii beenta ahaa la laayey. Dabkii Eliiyaah ee Buur Karmel wuxuu la jaanqaadaa sharciga Axadda, sidaas darteed dabka ku dhacay 250-kii nin waa dabka sharciga Axadda ee roobka dambe.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Qaybta ku jirta Tirintii ee ka hadlaysa fallaagadii Qooraax, waxay si nebiyaysan ula jaanqaadaysaa fallaagada ka dhanka ah farriintii Dhulkii Ballanqaadka, sida ay u soo bandhigeen Yashuuca iyo Kaaleeb. Fallaagadaasu waxay matalaysaa “maalinta kicinta” ee Kitaabka Quduuska ah. Qaybta ka hadlaysa fallaagadii Qooraax waxay leedahay, “waad garan doontaan in nimankanu Rabbiga ka cadhaysiiyeen.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Kuwa caqliga leh ayaa wax garanaya, oo kuwa caqliga lehna waa inay gartaan in taariikhda kacdoonkii Qorax lagu dul saaro kacdoonkii ka dhanka ahaa farriintii Yashuuca ee Dhulkii Ballanqaadka. Kacdoonkaasu wuxuu ka dhacay Qaadeesh, oo Qaadeesh iyo kacdoonkii Qorax labaduba waa kacdoonka Adventism-ka Toddobaadka ee Sharciga Axadda. Qorax iyo labadii boqol iyo kontonkii nin ee fooxa bixiyey waxay astaan u ahaayeen shan iyo labaatankii nin ee qorraxda u sujuudayay ee ku xusan Yexesqeel 8. Odayaashii qadiimiga ahaa ee Yexesqeel siddeedaad waxay matalaan tan afraad ee afarta karaahiyo ee isa soo taraya, kuwaas oo lagu fuliyo Yeruusaalem, oo ah astaanta kaniisadda Ilaah.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Karaahiyada ugu horraysa waa sanamka hinaasaha, tan labaadna waa qolladaha qarsoon, tan saddexaadna waa u baroorashada Tammuus; dabadeedna shan iyo labaatanka nin ayaa qorraxda u sujuuda. Markaas cutubka sagaalaad wuxuu aqoonsanayaa kuwa ka taahaya oo ka ooyaya karaahiyooyinka lagu muujiyey cutubka siddeedaad. Kuwii taahaya oo ooyaya waxaa shaabadeeya malaa’igta bari ka soo baxda. Malaa’ig waa rasuul, oo waxay ka dhigan tahay farriin.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Farriinta ka timaadda bari waa farriinta dabaysha bari, taas oo ah farriinta Islaamka. Marka boqol iyo afar iyo afartan kun la shaabadeeyo, malaa'igaha wax baabbi'iya waxay bilaabaan hawshooda, isla meesha xariiqda dibadda ee waxsii-sheegiddu ku barato in “riddo qaran ay raacdo halaag qaran.” Ka hor intaan xukunku ku dhammaan kuwii uu Qorax matalayey, fallaagada waxaa loo kaxeeyaa bannaanka Yeruusaalem. Kuwa sharka leh ayaa laga saaraa Yeruusaalem, waayo kuwa xaqa ah ma aha kuwa ka carara Yeruusaalem.

Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

Oo weliba Ruuxii ayaa kor ii qaaday, oo i geeyey iridda bari ee guriga Rabbiga, taasoo u jeedda xagga bari; oo bal eeg, albaabka iridda waxaa joogay shan iyo labaatan nin; oo dhexdooda waxaan ku arkay Yaasanyaah ina Casuur, iyo Felatyaah ina Benayaah, oo ahaa amiirradii dadka.

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

Markaasuu igu yidhi, Wiilka Aadanow, kuwanu waa nimanka xumaanta maleega oo talo shar leh ku bixiya magaaladan; kuwaas oo leh, Waqtigii ma dhowa; aynu guryo dhisanno; magaaladanu waa digsiga, annaguna waxaannu nahay hilibka.

Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

Sidaas aawadeed iyaga ku sii sheeg wax sii sheegga, wax sii sheeg, wiilka Aadamow. Markaasaa Ruuxii Rabbigu igu soo degay, oo wuxuu igu yidhi, Hadal; Rabbigu wuxuu leeyahay sidan;

Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

Sidaad baad u tidhi, guryaha Israa’iilow; waayo, waxaan ogahay waxyaalaha maankiinna ku soo kaca, mid kasta oo iyaga ka mid ah. Kuwii laynkiinna ahaa ayaad magaaladan ku badiseen, oo jidadkeedana waxaad ka buuxiseen kuwii la laayay. Haddaba sidaas ayaa Sayidka Rabbiga ahu leeyahay; Kuwiinna la laayay ee aad dhexdeeda dhigateen, iyagu waa hilibkii, magaaladanna waa digsiga; laakiinse idinka waxaan idinka soo bixin doonaa dhexdeeda. Seeftaad ka cabsateen; oo anna seef baan idinku soo dejin doonaa, ayaa Sayidka Rabbiga ahu leeyahay. Oo waxaan idinka soo bixin doonaa dhexdeeda, oo waxaan idinku gacangelin doonaa gacmaha shisheeyaha, oo waxaan idinku dhex samayn doonaa xukuno. Seef baad ku dhici doontaan; waxaan idinku xukumi doonaa soohdinta Israa’iil; oo waxaad ogaan doontaan inaan anigu Rabbiga ahay. Magaaladanu idiinma ahaan doonto digsigiinna, idinkuna hilib kuma ahaan doontaan dhexdeeda; laakiinse waxaan idinku xukumi doonaa soohdinta Israa’iil. Oo waxaad ogaan doontaan inaan anigu Rabbiga ahay; waayo, qaynuunnadaydii kuma aydaan socon, xukummadaydiina ma aydaan fulin, laakiinse waxaad yeesheen sida caadooyinka quruumaha hareerihiinna ku wareegsan.

And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

Oo waxay noqotay, markii aan wax sii sheegayay, in Pelatyaah oo ahaa ina Benaayaah uu dhintay. Markaasaan wejigayga ku dhacay, oo cod weyn ayaan ku qayliyey, oo waxaan idhi, Hoog, Sayidka Rabbiga ahow! Ma waxaad dhammaan baabbi’inaysaa kuwa hadhay oo reer binu Israa’iil ah? Yexesqeel 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

Qudus waxaa la nadiifiyaa marka la gaaro sharciga Axadda, marka sarreenka laga sooco haramaha. Ragga ay matalaan 25-ka, ama 250-kii Qorax, waxaa dibadda loo saaraa, ilaa “xadka” Qudus, si ay halkaas ugu dhintaan. 25 waa tirada wadaaddadii toddobaad u adeegi jiray, marka lagu muujiyana tirada toban-laaban ee 250, waxay ka dhigan tahay kaniisadda caalamka oo dhan, waayo toban waa astaan caalami ah. Kaniisadda halganka ku jirta waxaa lagu qeexaa inay tahay kaniisadda ka kooban sarreen iyo haramo, halka kaniisadda guulaysatay ay ka dhigan tahay kaniisadda ah sarreen oo keliya.

“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

“Ilaah miyuusan lahayn kiniisad nool? Wuu leeyahay kiniisad, laakiin waa kiniisadda dagaallamaysa, ee ma aha kiniisadda guulaysatay. Waan ka xunnahay in ay jiraan xubno liita, in uu jiro harammo sarreenka dhexdiisa. Ciise wuxuu yidhi: ‘Boqortooyada jannadu waxay u eg tahay nin iniin wanaagsan beertiisa ku beeray; laakiinse intii dadku hurday, cadowgiisii baa yimid oo harammo ku dhex beeray sarreenkii, dabadeedna iska tegey…. Markaasaa addoommadii ninkii guriga lahaa u yimaadeen oo ku yidhaahdeen, Sayidow, sow adigu iniin wanaagsan kuma aadan beerin beertaada? xaggee haddaba harammadu ka yimaadeen? Wuxuu ku yidhi, Cadow baa waxan sameeyey. Addoommadii waxay ku yidhaahdeen, Haddaba ma waxaad doonaysaa inaannu tagno oo soo ururinnno? Laakiinse wuxuu ku yidhi, Maya; waaba intaas oo intaad harammada ururinaysaan aad sarreenkiina la siibtaan. Labaduba ha isla koraan ilaa beergooyska; oo wakhtiga beergooyska waxaan kuwa wax gooya ku odhan doonaa, Marka hore harammada wada ururiya, oo xidhxidha xidhmooyin si loo gubo; laakiinse sarreenka bakhaarkayga ku ururiya.’”

“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

“Masaalka sarreenka iyo haramaha, waxaynu ku aragnaa sababta aan haramaha loo gurin; waxay ahayd si aan sarreenka xididkiisa loola bixin haramaha. Fikirka iyo xukunka aadanuhu waxay geli lahaayeen khaladaad culus. Laakiin halkii qalad loo geli lahaa oo xataa hal baal oo sarreen ah xididkiisa loo bixin lahaa, Sayidku wuxuu leeyahay, ‘Labaduba ha wada koraan ilaa beergoosadka;’ markaas malaa’iguhu waxay soo ururin doonaan haramaha, kuwaas oo loo qoondeeyey halaag. In kasta oo kiniisadahayooga, ee sheegta inay rumaysan yihiin runta sii horumartay, ay ku jiraan kuwo ceeb leh oo qaldama, sida haramaha ugu dhex jira sarreenka, haddana Ilaah waa dulqaad badan yahay oo samir badan. Wuxuu canaantaa oo ka digaa kuwa qaldama, laakiin ma baabi’iyo kuwa muddo dheer ku qaata barashada casharka uu doonayo inuu iyaga baro; ma uu ka rujiyo haramaha sarreenka. Haramaha iyo sarreenku waa inay wada koraan ilaa beergoosadka; marka sarreenku gaadho koritaankiisa iyo bisaylkiisa buuxa, oo dabeecaddiisa awgeed marka uu bislaado, si buuxda ayaa looga sooci doonaa haramaha.”

“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

“Kaniisadda Masiixa ee dhulka joogta waa aan kaamil ahayn, laakiin Ilaah Kaniisaddiisa uma baabbi’iyo kaamilnimo-la’aanteeda aawadeed. Waxaa jiray, welina jiri doona, kuwo xamaasad ka buuxdo oo aan aqoon waafaqsanayn, kuwaas oo doonaya inay kaniisadda daahiriyaan, oo ay haramaha ka dhex siibaan sarreenka. Laakiin Masiixu wuxuu bixiyey iftiin gaar ah oo ku saabsan sida loola dhaqmo kuwa qaldamaya, iyo kuwa aan weli ku soo noqon ee kaniisadda ku jira. Xubnaha kaniisaddu ma aha inay qaadaan tallaabooyin kedis ah, xamaasad leh, oo degdeg ah si ay uga gooyaan kuwa ay u malaynayaan inay dabeecad ahaan liitaan. Haramuhu wuxuu ka muuqan doonaa sarreenka dhexdii; laakiin in haramaha la gurto waxay keeni lahayd dhaawac ka badan, haddii aan lagu samayn jidka Ilaah u qoondeeyey mooyaane, intii laga dayn lahaa. Inta Rabbigu kaniisadda ku soo darayo kuwa run ahaantii soo noqday, Shaydaankuna isla mar ahaantaas wuxuu wehelnimadeeda ku soo dhex gelinayaa dad aan soo noqon. Inta Masiixu beerayo iniinta wanaagsan, Shaydaanku wuxuu beerayaa haramaha. Waxaa jira laba saameynood oo iska soo horjeeda oo had iyo goor lagu dabaqo xubnaha kaniisadda. Mid ka mid ah saameyntu waxay u shaqaynaysaa daahirinta kaniisadda, tan kalena waxay u shaqaynaysaa fasahaadinta dadka Ilaah.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Kuwa sharka leh ayaa Yeruusaalem dibaddeeda loo kaxeeyaa si loo baabbi’iyo. Waxaa la fogeeyaa wakhtiga goosashada, kaas oo sidoo kale ah wakhtiga sarreenku bislaaday, waayo markaas ayaa sarreenka la isu soo ururiyaa isagoo ah qurbaanka ruxidda ee midhaha ugu horreeya ee labada kibsood ee Bentakostiga. Goosashada midhaha ugu horreeya ee sarreenku waa mawduuc gaar ah oo wax sii sheegidda Kitaabka Quduuska ah ka mid ah. Kala soocidda sarreenka iyo haramaha waxay si toos ah uga hadlayaan mawduucan qudhiisa, masallooyin badan oo Masiixuna waxay tilmaamayaan calaamaddan jidka wax sii sheegidda oo aad u muhiimka ah.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Haddana, masaaladani waxay ina barayaan in aanu jirin wakhti tijaabo ah xukunka dabadiis. Marka shaqada injiilka la dhammaystiro, isla markiiba waxaa xiga kala-soocidda kuwa wanaagsan iyo kuwa sharka leh, masiirka koox kastana weligiis baa go’an.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Qurbaanidda sarreenku waa boqol iyo afartan iyo afar kun, malaa’igta saddexaadna waxay ka soocdaa sarreenka iyo gocoshada.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Markaas dabadeed waxaan arkay malaa’igtii saddexaad. Malaa’igtii i wehlineysay ayaa tidhi, ‘Eraygiisu waa cabsi leh, hawshiisuna waa laga argagaxo. Isagu waa malaa’igta kala xulaysa sarreenka iyo haramaha, oo sarreenkana u shaabadaynaysa ama u xidhaysa bakhaarka samada.’ Waxyaalahan waa inay ku mashquuliyaan maskaxda oo dhan, feejignaanta oo dhan. Mar kale waxaa lay tusay lagama-maarmaannimada ah in kuwa rumaysan in aynu haysanno farriintii ugu dambaysay ee naxariista ay ka soocnaadaan kuwa maalin kasta qaata ama dhuuqa qalad cusub. Waxaan arkay in kuwa yar iyo kuwa weyn midna aanay ka qaybgelin shirarka kuwa ku jira qaladka iyo gudcurka. Malaa’igtu waxay tidhi, ‘Maskaxdu ha ka joogsato inay ku dheeraato waxyaalo aan faa’iido lahayn.’” Manuscript Releases, volume 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Malaa’igta saddexaad ayaa shaabadaysa sarreenka, isla markaana ka soocaysa sarreenka iyo haramaha. Malaa’igta saddexaad waxay matalaysaa sharciga Axadda, kaas oo ah meesha 25-kii nin, kuwaas oo matalaya hoggaanka kaniisadda La’odikiya ee Seventh-day Adventist, looga saaro Yeruusaalem dibaddeeda oo lagu xukumo. Halkaas markaas kaniisadda dagaallamaysa waxay isu beddeshaa kaniisadda guulaysatay.

“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

“Shaqadu si dhakhso ah ayay u dhammaan doontaa. Xubnaha kaniisadda dagaallamaysa ee daacadnimadooda la xaqiijiyey waxay noqon doonaan kaniisadda guulaysata. Markaan dib u eegayo taariikhdeennii hore, anigoo soo maray tallaabo kasta oo horumar ah ilaa heerka aynu maanta taagan nahay, waxaan odhan karaa, Ilaah ha la ammaano! Markaan arko waxa Ilaah sameeyey, waxaa iga buuxa yaab iyo kalsooni aan ku qabo Masiixa oo ah Hoggaamiyaha. Mustaqbalka wax aynu ka cabsanaynaa ma jiraan, marka laga reebo haddii aynu illoowno jidkii Rabbigu inagu hoggaamiyey, iyo waxbariddiisii ku jirtay taariikhdeennii hore.” General Conference Bulletin, January 29, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Mawduuca nebinnimada ee kala-soocidda haramaha iyo sarreenka waa mawduuc weyn oo ka mid ah waxsii-sheegyada Kitaabka Quduuska ah. Masiixu markii uu macbudka nadiifiyey waxay ahayd sawir ka tarjumaya hawshan, gunaanadkeeduna wuxuu dhacaa xilliga sharciga Axadda, waayo, halkaas ayaynu ku aragnaa kuwii la xukumi lahaa oo loo kaxaynayo soohdinta Yeruusaalem si ay ugu dhintaan.

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

“Markii Ciise bilaabay adeeggiisii dadweynaha, wuxuu Macbudka ka nadiifiyey nijaasayntii karaamo-darrada ahayd. Falalkii ugu dambeeyey ee adeeggiisa waxaa ka mid ahaa nadiifintii labaad ee Macbudka. Sidaas oo kale, hawsha ugu dambaysa ee digniinta dunida, laba baaq oo kala gaar ah ayaa loo jeediyaa kaniisadaha. Farriinta malaa’igta labaad waa, ‘Baabuloon way dhacday, way dhacday, magaaladaas weynayd; maxaa yeelay quruumaha oo dhan waxay ka cabbisay khamriga cadhada sinadeeda’ (Muujintii 14:8). Oo qaylada weyn ee farriinta malaa’igta saddexaad waxaa samada laga maqlaa cod leh, ‘Dadkaygow, ka soo baxa iyada, inaydaan dembiyadeeda ka qaybgelin, oo aydnaan belaayooyinkeeda ka helin. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna wuxuu soo xusuustay xumaatooyinkeedii’ (Muujintii 18:4, 5).” Selected Messages, buugga 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Kaniisadda sarreenka iyo gocondhada ahi way jiraysaa ilaa qalalaasaha sharciga Axadda, markaas oo gocondhadii la saaro, aan lagu saarin xoog bini’aadan, balse lagu saaro malaa’igta saddexaad—taas oo metelaysa sharciga Axadda, hase ahaatee sidoo kale ah farriinta roobka dambe oo markaas ku bararaysa qaylo weyn. Gocondhadu waa qayb ka mid ah markhaatiga nebiyadeed, sida uu sarreenkuna yahay. Qaddarinta Ilaah waxay gaadhaysaa sharciga Axadda, oo malaa’igta saddexaad ayaa macbudka nadiifisa mar labaad. Wuxuu nadiifiyey Oktoobar 22, 1844, nadiifinta labaad ee macbudkuna waa sharciga Axadda.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Qodobbada dibadda ee taariikhda ee horseeda sharciga Axadda waa qayb weyn oo ka mid ah markhaatifurka kaniisadda guulaysatay, sida ay sidaas oo kale yihiin gocoshii, sarreenkii, iyo isku-xidhidda labada dabaqadood. Farriimaha xidhitaanka ee Muujintii waa farriimaha saddexda malaa’igood, waxayna kala soocaan oo isku xidhaan labada dabaqadood; laakiin waxaa muhiim ah in la arko in Sister White ay tilmaamayso in “farriimaha xidhitaankaas” ay “bisleeyaan goosashada.” Farriinta xidhitaanka ee bisleysa goosashada waa roobka dambe, waana dabka isku xidha 250-kii nin “sida xidhmooyin loogu talagalay dababka halligaadda.”

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

“Yooxanaa waxaa loo furay muuqaallo qoto dheer oo aad u kicinaya oo ku saabsan waayo-aragnimada kaniisadda. Wuxuu arkay xaaladda, khataraha, halgannada, iyo samatabbixinta ugu dambaysa ee dadka Ilaah. Wuxuu qorayaa farriimaha xidhitaanka ee bislayn doona goosashada dhulka, si ay u noqdaan ama xidhmooyin loogu talagalay bakhaarka jannada ama xirmooyin qoryo ah oo loogu talagalay dababka halaagga. Mawduucyo aad u weyn oo muhiim ah ayaa loo muujiyey isaga, gaar ahaan kaniisaddii ugu dambaysay, si kuwa ka soo jeedsan doona qaladka una iman doona runta loo baro khataraha iyo halgannada hortooda yaal. Looma baahna in qofna mugdi kaga jiro waxa ku soo socda dhulka.” The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Nadiifintiisii macbudka waxa kaloo lagu muujiyey shaqada ninka Burushka Boodhka, oo Yooxanaa Baabtiisaha uu soo bandhigay inuu yahay Kii ka dambeeyey adeeggiisa. Isagu waa kii xaadha qashinka ku jira riyadii Miller.

“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

“Rabbigu wuxuu qarka u saaran yahay inuu muujiyo faraqa u dhexeeya kuwa xaqa ah iyo kuwa sharka leh; waayo, ‘shaandhadiisu gacantiisay ku jirtaa, oo wuxuu si buuxda u nadiifin doonaa meeshii uu hadhuudhka ku tumay, oo saraggiisana wuxuu ku ururin doonaa bakhaarkiisa; laakiinse buunshaha wuxuu ku gubi doonaa dab aan la demin karin.’” Review and Herald, November 8, 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Ishacyaah waxaa tixraacday Sister White, markii ay aqoonsatay in sannadkii 1849 Rabbigu uu mar labaad gacantiisa u fidiyey inuu soo ururiyo hadhaagga dadkiisa, waxaana Ishacyaah iyo Sister White ay tilmaamayaan isu-ururinta ugu dambaysa ee boqolka iyo afartan iyo afarta kun. Habka isu-ururintu waxa uu ka kooban yahay kala firdhinta iyo isu-ururinta oo lagu matalay niyad-jabkii kowaad, kaas oo horseeda isu-ururinta dhammaadka wakhti sugitaan ah. Mid kasta oo ka mid ah waxyaalahan shaabadaynta boqolka iyo afartan iyo afarta kun waxa uu yahay mawduuc gaar ah oo wax sii sheegidda kitaabiga ah. Taariikhda dibadda ah ee Rabbigu u adeegsado sidii qalabkiisa si uu dembiga u gaadhsiiyo dhammaadkiisa waxaa lagu matalayaa Daanyeel 11:11; isu-ururinta ugu dambaysana waxaa laga helayaa Ishacyaah 11:11; dhammaadka wakhtiga sugitaankana waxaa laga helayaa Muujintii 11:11, kala-soocidda sarreenka iyo haramaha ee sharciga Axaddana waxaa laga helayaa Yexesqeel 11:11:

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Magaaladanu uma ahaan doono dherigiinna, idinkuna dhexdeeda hilib kuma ahaan doontaan; laakiin waxaan idinku xukumi doonaa xuduudda Israa’iil. Yexesqeel 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Buugga Yoo’eel dhexdiisa, “khamriga cusub” waa laga gooyey odayaashii hore ee qadiimiga ahaa oo ay ahayd inay ahaadaan ilaaliyeyaasha meesha quduuska ah. Farriinta Qaylada Habeenbadhku waa khamriga cusub ee Yoo’eel, dabka soo dega xilliga sharciga Axaddana waxaa lagu hor-astureeyey dabkii Bentakostiga. Dabkaa wuxuu matalaa farriin, taas oo ah khamriga cusub, laakiin sidoo kale waa farriinta baabbi’isa 250-kii nin ee fooxa bixiyey. Kaniisadda La’odikiya ee Adventist-ka Maalinta Toddobaad waxay ku dhammaataa sharciga Axadda, waayo markaas ayaa dabka lagu shubaa qiyaas la’aan, wuxuuna baabbi’iyaa 250-kii nin ee fooxa bixiyey; sidaas daraaddeedna wuxuu baabbi’iyaa nidaamkooda cibaadada.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Haddii kaniisadda Adventist-ka ee maalinta toddobaad ay daacad ahaato marka sharciga Axadda yimaado, awoodda iyo quwadda dawladda Maraykanka ayaa xidhaysa. Haddii ay daacad darro noqoto, si fudud bay magaceeda ugu beddeli doontaa kaniisadda Adventist-ka ee maalinta koowaad ama wax kale oo u eg. Mid xaq ah ama aan xaq ahaynba, kaniisadda Adventist-ka ee maalinta toddobaad kama gudubto sharciga Axadda. Markhaatiga nebiyadeed wuxuu caddeynayaa in Adventism-ku uu diiday farriintii jidadkii hore 9/11, jidadkaasii horena waxay u horseedaan albaabka xiran marka sharciga Axadda yimaado. Shan iyo labaatankii nin waxaa marinka Yexesqeel lagu metelay “Yacaasanyaah ina Azuur, iyo Falaadyaah ina Benaayaah, amiirradii dadka.”

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Magacyadoodu waxay qirayaan sifooyinka dadka Ilaah, hase ahaatee waa qirasho keliya. Jaazanyaah wuxuu ka dhigan yahay Ilaah baa maqla, waana ina Cazuur, oo macnihiisu yahay caawimaad iyo ilaalin. Sister White waxay tidhi 25-ka nin waxay ahaayeen inay noqdaan ilaaliyayaal, sida uu “Cazuur” u metelayo. Wiilkiisu wuxuu qirtaa inuu Ilaah “maqlo,” laakiin isagu waa ka tirsan yahay kooxda ah in iyagoo wax arkaya aanay arag, oo iyagoo wax maqlaya aanay maqal. Pelatyaah wuxuu ka dhigan yahay Ilaah baa samatabbixiyey, aabbihiisna “Benayaah” wuxuu ka dhigan yahay Ilaah baa dhisay. Markii Ezekiel dhammeeyey farriintiisii digniinta ahayd, Pelatyaah waa dhintay.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

Magaaladanu ma ahaan doonto dherigiinna, idinkuna ma ahaan doontaan hilibka dhexdeeda ku jira; laakiinse waxaan idinku xukumi doonaa xuduudda Israa’iil; oo waxaad ogaan doontaan inaan anigu Rabbiga ahay; maxaa yeelay idinku kuma aydnaan socon qaynuunnadayda, mana aydnaan fulin xukummadayda, laakiinse waxaad yeelateen sida caadooyinka quruumaha kugu wareegsan. Oo waxay noqotay, intii aan wax sii sheegayay, in Pelatyaah ina Benayaah dhintay. Markaasaan wejigayga ku dhacay, oo cod weyn ku qayliyey, oo idhi, Hoog, Sayidow Rabbiyow! Ma waxaad baabbi’inaysaa gebi ahaanba kuwa hadhay ee Israa’iil? Ezekiel 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatyaah wuxuu ku dhintay qayladii weynayd ee Yexesqeel. Sarreenkii wuxuu ku dhintay jidka dhexdiisa 18-kii Luulyo, 2020, taasoo ahayd rumoobidda Muujintii kow iyo tobnaad. Sarreenku waa Muuse iyo Eliyaah; qoraagii ugu horreeyey ee Erayga Ilaah, iyo ballankii Eliyaah ee iman doona, waa hadalkii ugu dambeeyey ee Axdigii Hore. Alfa iyo Oomeega waxaa lagu laayay jidka Sodom iyo Masar, laakiin waxaa la soo sara kiciyey 2024, sida lagu matalay Muujintii 11:11. Intii ay dhinteen, Sodom iyo Masar way farxeen. Yexesqeel wuxuu dhigaa dhimashada Pelatyaah wakhtiga hadhayga marka uu leeyahay, “Ahaa, Sayidow Rabbiyow! Ma waxaad dhammaan baabbi’inaysaa hadhayga reer binu Israa’iil?” Sodom waa kaniisadda Adventist-ka Sabtida toddobaad wakhtiga hadhayga, sida ku qoran Ishacyaah.

Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

Maqla, samooyinkow; dhegaysata, dhulkow; waayo, Rabbigu wuu hadlay: Carruur baan koriyey oo soo barbaariyey, laakiinse way igu caasiyoobeen. Dibigu wuu yaqaan kan iska leh, dameerkuna wuxuu yaqaan qabaqalkii sayidkiisa; laakiinse reer binu Israa’iil ma yaqaaniin, dadkayguna ma fiirsadaan.

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

Hooy, quruun dembi leh, dad xumaato lagu raran yahay, farcan kuwa shar falayaal ah, carruur kharribayaal ah; Rabbiga way ka tageen, Kan Quduuska ah ee reer binu Israa'iil way ka cadhaysiiyeen, gadaal bay u noqdeen. Maxaa mar kale laydiin garaacayaa? Weliba sii badan baad u fallaagowdeen; madaxa oo dhammi waa bukaa, qalbigana oo dhammi waa taag daran yahay. Cagta gunteeda ilaa madaxa dushiisa wax caafimaad qaba kuma jiro, laakiinse waxaa jira nabarro, iyo nabarro dhacay, iyo finan qudhmaya; lama xidhin, lama duubin, saliidna laguma jilcin. Dalkiinnii waa cidla, magaalooyinkiinniina dab baa gubay; dhulkiinnii shisheeyayaal baa idinka hor cuna, waana cidla, sidii mid shisheeyayaal afgembiyeen. Oo gabadhii Siyoonna waxaa looga tegey sida aqal yar oo beer canab ah ku dhex yaal, sida waab yar oo beer qajaar ah ku dhex yaal, sida magaalo la hareereeyey.

Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

Haddii Rabbiga ciidammadu uusan nooga tegin hadhaa aad u yar, waxaannu noqon lahayn sidii Sodom, oo waxaannu la ekaan lahayn Gomoraah. Maqla erayga Rabbiga, kuwiinna taliyayaasha Sodomow; dhegaysta sharciga Ilaaheenna, kuwiinna dadka Gomoraahow. Ishacyaah 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

Muuse iyo Eliyaah waxaa lagu dilaa Sodom iyo Masar intii lagu jiray muddada hadhaaga. Masar waa astaan u ah dawladnimo xumaaday, Sodomna waa astaan u ah maamulka kaniisadeed ee xumaaday. Pelatyaah ina Benayaah wuxuu dhintaa xilligii sharciga Axadda, kaas oo Ishacyaah la waafajiyo maalinta kitaabiga ah ee kicinta, taas oo ah midkood 1863, ama sharciga Axadda. Pelatyaah ina Benayaah wuxuu matalaa been-abuurka kuwa dhab ahaan maqla Erayga Ilaah. Wakhtiga hadhaaga, kuwa uu matalo Muuse iyo Eliyaah waa la dilaa dabadeedna waa la soo nooleeyaa. Soo nooleyntaas waxay ku bilaabatay cod cidlada ka yeedhaya bishii Luulyo ee 2023. Laga bilaabo 2024, kala-soocidda ugu dambaysa ee qamadiga iyo gocondhaha way socotay.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Marka sharciga Axadda la soo saaro, kaniisadda Adventist-ka Maalinta Toddobaad waxay ogaan doontaa in ay lumeen.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

Magaaladanu dheriganu uma ahaan doono digsigiinna, idinkuna ma ahaan doontaan hilibka ku dhex jira; laakiin waxaan idinku xukumi doonaa soohdinta reer binu Israa’iil; oo waxaad garan doontaan inaan anigu Rabbiga ahay; waayo, amarradaydii kuma aydnaan socon, xukummadaydiina ma ayddaan fulin, laakiinse waxaad samayseen sida caadooyinka quruumaha kugu wareegsan. Oo waxay noqotay, intii aan wax sii sheegayay, in Pelatyaah ina Benayaah dhintay. Yexesqeel 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Dhimashada Pelatyaah, oo magiciisu ka dhigan yahay Ilaah baa samatabbixiyey, waxay macnaha guud ku tahay in dhimasho loo gacan geliyey, isla goobtaas oo shaqaalihii saacaddii kow iyo tobnaad laga samatabbixinayo gacanta boqorka woqooyi ee aayadda afartan iyo kow ee Daanyeel kow iyo toban. Pelatyaah waxaa gacanta boqorka woqooyi lagu gelinayaa sharciga Axadda. Pelatyaah, ina Benaayaah, oo macnihiisu yahay “waxa Ilaah dhisay.” Isla bartaas uu Ilaah mar kale macbud u dhisay, si kor loogu qaado sidii kiniisadda guulaysata sharciga Axadda, kuwa uu Pelatyaah matalo waxaa loo gacan geliyaa dhimasho, waayo halkii ay ka qayb qaadan lahaayeen hawsha dib loogu dhisayo meelihii hore u burburay, waxay naftooda u dhisayeen xabaashii Toobiyaah. Pelatyaah wuxuu metelaa madaxa ilaa suulka cagta ee Ishacyaah, jidh gebi ahaanba dembi ku culus yahay. Jidhkaasu waa kaniisadda La’odikiya ee Adventist-ka Toddobaad maalinta ku qotonta, marka la gaaro gabagabada afar fac oo caasinimo isa soo taraysa ah, taas oo Ishacyaah ku muujiyo caasinimo sii kordhaysa markuu leeyahay, “aad iyo aad baad u caasiyoobaysaan.” Habka imtixaanka ugu dambeeya ee bilaabmay 2024, sarreenku wuxuu dhintaa saddex maalmood iyo badh, dabadeedna waa la sara kiciyaa, markaasay garan doonaan in Rabbigu yahay Ilaah.

Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

Sidaas daraaddeed wax sii sheeg, oo ku dheh, Rabbiga Ilaah ahu wuxuu leeyahay, Bal eega, dadyowgaygiiyow, qabuurihiinna waan furi doonaa, oo waxaan idinka soo bixin doonaa qabuurihiinna, oo waxaan idin keeni doonaa dalka reer binu Israa’iil. Oo waxaad ogaan doontaan inaan anigu Rabbiga ahay, markaan furo qabuurihiinna, dadyowgaygiiyow, oo aan idinka soo bixiyo qabuurihiinna, oo aan Ruuxayga idin geliyo, markaasna waad noolaan doontaan, oo waxaan idin dejin doonaa dalkiinna; markaas waxaad ogaan doontaan inaan aniga Rabbigu taas ku hadlay oo aan sameeyey, ayaa Rabbigu leeyahay. Yexesqeel 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Wadaaddada been-abuurka ah ee uu matalo 25-ka marka sharciga Axadda yimaado, markaasay ogaan doonaan in Rabbigu yahay Ilaah. Qamadigu waxay garanayaan in Rabbigu yahay Ilaah sannadka 2024, haramaha se waxay ku baraarugaan aqoontaas marka sharciga Axadda yimaado, marka ay goori goor tahay. Muddadu waxay ku bilaabataa qabri iyo sarakicid, waxayna ku dhammaataa qabri aan sarakicid lahayn. Qamadiga bilowga jooga waxay Ilaah ku gartaan marka uu oofiyo sarakicidda Muujintii kow iyo toban, haramahuna waxay gartaan marka uu yimaado dhulgariirka sharciga Axadda ee isla cutubkaas. Inta u dhexaysa labadaas calaamadood, habka imtixaanka ee roobka dambe ayaa labada qayboodba u bisleeya goosashada.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Farriinta Yoo’eel waa gabayga beerta canabka ah, hase ahaatee arrinta ugu horraysa ee ay soo qaaddaa waa in raggu garan karaan iyo in kale maalmaha ugu dambeeya iyaga oo ka duulaya maalmaha hore. “Odayaashii” ku jiray Yoo’eel taas ma ay kari karin, waayo markii dhawaaqa baraarujintu yimaaddo saqdhexe, waa la gooyaa—afka Rabbiga ayaa laga tufaa, isla meesha bahalka dhulku afkiisa ka furo si uu u hadlo, taas oo ah sidoo kale meeshii dameerkii Bilaam ku hadlay, iyo meeshii aabbihii Yooxanaa Baabtiisaha ku hadlay.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Xukunka ku dhacaysa “raggii da’da weynaa ee hore” waxay ku salaysan tahay su’aasha ah in tani ku dhacday maalmihii awowayaashiin? Qoraalku wuxuu ku bilaabmaa isagoo leh, “tan maqla.” Dabadeedna wuxuu soo bandhigayaa laba markhaati, mid ka kooban afar qarni oo rag ah, ka kalena afar nooc oo cayayaan ah. Markaas ayaa lagu toosiyaa Qayladii Habeenbadhka, iyagoo kaliya ogaanaya in laga gudbay iyaga sidii dadkii axdiga ee Ilaah doortay. Loogama gudbin sababta oo ah khamri ma ay lahayn, ee waxaa looga gudbay sababta oo ah waxay haystaan khamriga qaldan. Masaalka tobanka bikradood, khamriga cusub ee Yoo’eel waa saliid.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Badbaadadooda waxaa lagu saleeyey shuruudda ah inay aqbalaan “khamriga cusub” ee farriinta roobka dambe. “Raggii duqoobay oo facaweynaa” waxaa sidoo kale Ishacyaah ku sawirayaa inay yihiin “kuwa sakhraansan ee Efrayim,” Efrayimna laguma matalo kuwa la shaabadeeyey ee Muujintii toddobaad. Waxaa lagu beddelay walaalkiis Manaseh. Way adag tahay in la helo boqor ka sii shar badan Manaseh, hase yeeshee isagu wuxuu beddelay kuwa sakhraansan ee Efrayim.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Kuwa aan ka murugoon dib-u-dhaca ruuxiga ah ee naftooda, ama aan uga tiiraanyoon dembiyada kuwa kale, waxaa laga tegi doonaa iyagoo aan lahayn shaabadda Ilaah. Rabbigu wuxuu amraa rasuulladiisa, nimanka gacmahooda ku sita hubka wax lagu laayo: ‘Dabadiisa magaalada ka mara oo dila; ishiinnu yuusan u tudhin, naxariisna ha yeelanina; gebi ahaanba dila kuwa waayeelka ah iyo dhallinyarada, hablaha iyo carruurta yaryar, iyo dumarka; laakiinse ha u soo dhowaanina nin kasta oo calaamaddu saaran tahay; oo ka bilaaba meesheyda quduuska ah. Markaasay ka bilaabeen odayaashii guriga hortiisa joogay.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

“Halkan waxaynu ku aragnaa in kaniisadda—meesha quduuska ah ee Rabbiga—ay ahayd tii ugu horraysay ee dareenta dhirbaaxada cadhada Ilaah. Odayaashii, kuwii Ilaah siiyey iftiin weyn oo u taagnaa sida ilaaliyeyaal danaha ruuxiga ah ee dadka, waxay khiyaaneeyeen aaminaaddoodii. Waxay qaateen mowqifka ah inaan loo baahnayn in la sugo mucjisooyin iyo muujinta muuqata ee xoogga Ilaah sida maalmihii hore. Wakhtiyadu way is beddeleen. Erayadani waxay xoojiyaan rumaysadla’aantooda, oo waxay yidhaahdaan: Rabbigu wanaag ma samayn doono, xumaanna ma samayn doono. Isagu aad buu ugu naxariis badan yahay inuu dadkiisa ku booqdo xukun. Sidaas darteed ‘Nabad iyo ammaan’ ayaa ah qaylada rag aan mar dambe codkooda kor ugu qaadi doonin sida buun si ay dadka Ilaah ugu tusaan xadgudubyadooda iyo reer Yacquub dembiyadooda. Eeyadan carrab la’aanta ah ee aan ciyi lahayn waa kuwa dareema aargudashada caddaaladda ah ee Ilaah la xumeeyey. Rag, hablo, iyo carruur yaryarba dhammaantood way wada halligmaan.

“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

“Karaahiyooyinkii ay kuwa aaminka ahi u taahayeen oo ugu ooyayeen waxay ahaayeen keliya wixii ay indhaha xaddidan garan kari kareen; hase yeeshee, dembiyadii ugu xumaa, kuwaas oo ka cadhaysiiyey masayrka Ilaaha daahirka ah oo quduuska ah, lama muujin. Kan weyn ee qalbiyada baadha wuxuu og yahay dembi kasta oo qarsoodi lagu galo oo ay sameeyaan kuwa xumaanta ka shaqeeya. Dadkani waxay bilaabaan inay khiyaanadooda ku nabad galaan, oo dulqaadkiisa dheer aawadiis waxay yidhaahdaan, Rabbigu ma arko; dabadeedna waxay u dhaqmaan sidii inuu dhulka ka tegay. Laakiinse isagu wuxuu daaha ka qaadi doonaa munaafaqnimadooda, wuxuuna dadka kale hortooda ku furi doonaa dembiyadii ay aad uga taxaddareen inay qariyaan.”

“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

“Ma jiro sarreyn darajo, sharaf, ama xigmad adduunyo, mana jiro jago xil quduus ah ku dhex leh, oo dadka ka ilaalin doonta inay mabda’a allabari u bixiyaan marka lagu daayo qalbiyadooda khiyaanada badan. Kuwii loo haystay inay mudan yihiin oo xaq yihiin waxay isu muujiyaan hoggaamiyeyaasha riddoobidda iyo tusaalooyin ku dayasho leh oo ku saabsan danla’aanta iyo ku takrifalka naxariisihii Ilaah. Socodkooda sharka ah isagu mar dambe uma dulqaadan doono, oo cadhadiisa ayuu kula macaamilayaa iyaga naxariis la’aan.”

“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

“Waa si aan raalli laga ahayn in Rabbigu ka qaado joogitaankiisa kuwa lagu barakeeyey iftiin weyn oo dareemay xoogga erayga markay kuwa kale u adeegayeen. Mar bay ahaayeen addoommadiisii aaminka ahaa, oo lagu mannaystay joogitaankiisa iyo hanuunkiisa; laakiinse way ka tageen, kuwo kalena qalad bay u horseedeen, sidaas daraaddeedna waxay ku dhaceen caro Ilaah.” Testimonies, volume 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Yoo’eel wuxuu la hadlayaa hoggaanka kaniisadda La’odikiya ee Seventh-day Adventist marka uu tilmaamayo “odayaasha,” hase yeeshee Yoo’eel sidoo kale wuxuu la hadlayaa kuwa aan waxbarashada lahayn, sida Ishacyaah ugu yeedho kuwa lagu barbardhigay kuwa waxgaradka ah. Yoo’eel wuxuu la hadlayaa raggii hore ee qorraxda u sujuuday ee ku xusan Yexesqeel cutubka siddeedaad, kuwaas oo ah kuwii ugu horreeyey ee lagu xukumo cutubka sagaalaad. Wuxuu kaloo la hadlayaa dadka caadiga ah ee kaniisadda La’odikiya ee Seventh-day Adventist marka uu leeyahay, “Arrintan maqla, idinkoo ah odayaasha, oo dhegta u dhiga, kulligiin dadka dalka degganow.”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Ragga 25-ka nin ee cutubka siddeedaad ku xusan waxay taagan yihiin xilliga sharciga Axadda, halkaas oo ay qorraxda u sujuudayaan iyagoo dhabarkooda u jeediyey meesha quduuska ah. Iyagu waa “meeltobnaad” ka mid ah caasinnimadii 250-kii nin ee la safnaa Qorax, Daataan, iyo Abiraam. Ragga 25-ka ahi waa astaan u ah caasinnimadii dib loo soo celiyey, taas oo, sida waxyigu sheegay sannadkii 1888, ahayd nooc ka tarjumaya caasinnimada hoggaanka kaniisadda Seventh-day Adventist ee La’odikiya xilligii 9/11, kuna sii socota ilaa sharciga Axadda. Waxay metelaan “meeltobnaad” caasinnimo ah isla muddadaas qudheeda oo Ishacyaah cutubka lixaad ku aqoonsado kuwa caqliga leh inay yihiin “meeltobnaad” leh walax ku dhex jirta.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Yoo’eel waa ogeysiiska loo dirayo Adventism-ka, in wakhtigoodii tijaabadu xidhmay, waayo koobkoodii wakhtiga tijaabada waxay dembi kaga buuxiyeen; oo buuxnaantaasna waxaa lagu matalay cudur ka wada gaadhay madaxooda ilaa suulashooda, taasoo caddaynaysa in farriintii roobka dambe afkooda laga gooyey. Ishacyaahuna xaqiiqadaas qudheeda ayuu cutubka sagaal iyo labaatanaad ku sharraxayaa.

Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

Is-hakhiya, oo yaaba; qayliya, oo qayliya: way sakhraansan yihiin, laakiinse khamri kuma ay sakhraansana; way dhacdhacayaan, laakiinse cabbid xoog leh kuma ay suuxsana. Waayo, Rabbigu wuxuu idinku shubay ruuxa hurdo dheer, oo indhihiinna wuu xidhay; nebiyadiinnii iyo taliyayaashiinnii, wax arkayaashiinniina wuu daboolay. Oo riyadii wax walba waxay idiin noqotay sidii erayadii kitaab la shaabadeeyey, oo dadku u dhiibaan mid aqoon leh iyagoo leh, Fadlan kan akhri; markaasuu yidhaahdaa, Ma kari karo, waayo, waa la shaabadeeyey. Oo kitaabkiina waxaa loo dhiibaa kii aan aqoonta lahayn iyagoo leh, Fadlan kan akhri; markaasuu yidhaahdaa, Anigu aqoon ma lihi.

Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

Sidaa darteed Rabbigu wuxuu yidhi, Maadaama dadkanu afkooda iigu soo dhowaadaan, oo bushimahoodana ay igu maamuusaan, laakiinse qalbigoodii ay iga fogeeyeen, oo cabsidooda ay iga cabsadaan lagu baray amarka dadka, sidaas daraaddeed, bal eega, waxaan mar kale dadkan dhexdiisa ku samayn doonaa shaqo yaab leh, oo ah shaqo yaab leh iyo mucjiso; waayo, xigmadda nimankooda xigmadda leh way baabbi’i doontaa, oo garashada nimankooda miyirka lehna way qarsoomi doontaa. Waxaa iska hoogay kuwa taladooda si qoto dheer uga qariya Rabbiga, oo shuqulladooduna gudcurka ku jiraan, oo yidhaahda, Yaa na arka? oo yaa na yaqaan? Hubaal waxyaalaha aad rogrogaysaan waxaa loo tirin doonaa sida dhoobada dheryasameeyaha; waayo, miyaa wixii la sameeyey ka odhan karaa kii sameeyey, Isagu ima uu samayn? mise waxa la qaabeeyey ma ka odhan karaa kii qaabeeyey, Isagu wax garasho ah ma lahayn? Ishacyaah 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

“Fahamka” ragga caqliga leh waxa uu ku salaysan yahay furidda Erayga nebiyadeed ee Ilaah. Kuwa lagu soo tababaray hay’adaha qalloocan ee Adventism-ka ma akhriyi karaan kitaabka wax sii sheegidda, waxayna Ilaah ku eedeeyaan inuusan lahayn faham. Marka wax sii sheegiddu furanto, ma ay fahmi karaan, sidaas daraaddeedna waxay Ilaah ku eedeeyaan inuu yahay kan aan lahayn faham; sidaas samayntoodana waxay wax walba madax-hoos u rogaan. Kuwa wax bartay iyo kuwa aan wax baran ee Adventism-ka ma fahmi karaan wax sii sheegidda la furayo wax yar ka hor inta aan tijaabadu xidhmin, oo kitaabka Yoo’eel wuxuu ku amraa “odayaasha” inay maqlaan, hase yeeshee iyagu waa dabaqad ah in kasta oo ay maqlaan, aanay maqal, oo in kasta oo ay arkaan, aanay arag.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Xuddunta caasinimadoodu waxay si cad uga muuqataa awood-la’aantooda ay ku garan waayeen Masiixa inuu yahay kii hore iyo kii dambe. Tani waa macnaha guud ee cutubka lagu weyddiinayo su’aasha ah, “Tanu ma waxay dhacday wakhtigiinnii, mise xataa wakhtigii awowayaashiin?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Ma jiray waqti ka mid ah taariikhda awowayaashiin oo ay dad ku tooseen Qayladii Habeenbadhkii, kaddibna ogaadeen inay yihiin bikrado nacasyo ah? “Waayeellada” waxaa lagu amray inay “toosaan,” sida loo amray Milleriyiintii shirkii xerada Exeter sannadkii 1844. Masaalka tobanka bikradood waa masaalkii waaya-aragnimada dadka Adventist-ka, kaas oo si xaraf-xaraf ah ugu rumoobay taariikhda Milleriyiinta, mar kalena si xaraf-xaraf ah ugu rumoobi doona maalmaha ugu dambeeya. Awood la’aanta Adventism-ka Todobaadka-Todobnaad ee La’odikiya u leeyahay inuu garto in taariikhda aasaasiga ah ee kaniisaddoodu ay ku soo noqnoqonayso maalmaha ugu dambeeya, waxay adkaynaysaa mabda’a nebiyadeed ee ah furaha fura farriinta nebiyadeed. Kani ma aha oo keliya xeerka Kitaabka Quduuska ah, balse sidoo kale waa wadnaha muujinta dabeecadda Ciise Masiix, taas oo la furfuro wax yar ka hor intuusan xilliga tijaabadu xidhmin.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Yoo’eel wuxuu weyddiinayaa, “Tanu ma waxay dhacday wakhtigiinna, mise xataa wakhtigii awowayaashiin?” Ama waxa la odhan kari lahaa, “Wakhtigii awowayaashiin, ma jiray hab imtixaan ah oo kala soocay qoom axdi cusub leh iyo qoom axdi duug ah leh?” Wuu jiray, kala-soociddaasna waxaa lagu dhammaystiray farriinta nebiyadeed ee masaalka lagu metelay saliid. “Tanu ma waxay dhacday wakhtigiinna, mise wakhtigii awowayaashiin” isla markiiba waxay tilmaamaysaa in wixii dhacay wakhtigii awowayaashood ay ahaayeen baraarug ka dambeeyey afar qarni oo halaag sii kordhaya, sida lagu muujiyey amarka ah in farriinta loo gudbiyo afar qarni, iyo afarta cayayaan ee halaagga sii kordhaya. Yoo’eel waa ku dhawaaqidda xukunka ka geesta kaniisad dib-u-dhacday oo riddowday xilligii Qayladii Saqda Dhexe. Kaniisad quduus taariikheed gudaheeda ku jirta midna kama ay hor istaagin iftiin ka weyn kii ay hor istaagtay Kaniisadda Seventh-day Adventist. Astaanta noocaas fallaagowga runta ka geesta ahna waxaa metela “Kafarna’um.”

We will continue in the next article.

Waxaannu ku sii wadi doonnaa maqaalka xiga.

“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

“Kafarna’um Ciise wuxuu deggenaa xilliyada u dhexeeya safarradiisii tegidda iyo soo-noqoshada, waxaana lagu yiqiin inay tahay ‘magaaladiisii.’ Waxay ku taallay xeebaha Badda Galili, waxayna u dhowayd xuduudaha bannaanka quruxda badan ee Gennesaret, haddaysanba si toos ah ugu taallin dusheeda.” The Desire of Ages, 252.

“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

“Kuwa carruurta Ilaah sheegta ka mid ah, sida yar ee dulqaad loo muujiyey, sida badan ee erayo qadhaadh loo hadlay, sida tiro badan ee cambaarayn loo jeediyey kuwa aan rumaysadkeenna ahayn. Qaar badan waxay kuwa kaniisadaha kale ka tirsan u arkeen dembilayaal waaweyn, halka Rabbigu aanu sidaas u arag. Kuwii sidaas ugu fiiriya xubnaha kaniisadaha kale, waxay u baahan yihiin inay is-hoosaysiiyaan gacanta xoogga badan ee Ilaah hoosteeda. Kuwii ay xukumayaan waxa laga yaabaa inay haysteen iftiin aad u yar, fursado iyo mudnaan aad u kooban. Haddii ay heli lahaayeen iftiinka ay heleen qaar badan oo ka mid ah xubnaha kaniisadahayaga, waxaa laga yaabaa inay ku horumari lahaayeen si aad uga weyn, oo ay rumaysadkooda dunida si ka sii wanaagsan ugu matali lahaayeen. Kuwa ku faana iftiinkooda, haddana ku guuldaraysta inay ku socdaan, Masiixu wuxuu ka yidhi, ‘Laakiin waxaan idinku leeyahay, Maalinta xukunka Turos iyo Siidoon waa uga dulqaad badnaan doontaa idinka. Adiguna, Kafarna’um [Seventh-day Adventists, oo helay iftiin weyn], oo samada loo sarraysiiyey [dhanka mudnaanta], waxaa lagugu soo dejin doonaa jahannamo; waayo, hadday shuqulladii xoogga badnaa oo lagugu dhex sameeyey lagu samayn lahaa Sodom, ilaa maantadan way sii jiri lahayd. Laakiin waxaan idinku leeyahay, Dalka Sodom maalinta xukunka waa uga dulqaad badnaan doonaa adiga.’ Waqtigaas Ciise waa jawaabay oo yidhi, ‘Waan kugu mahadnaqayaa, Aabbow, Rabbiga samada iyo dhulka, maxaa yeelay waxyaalahan waxaad ka qarisay kuwa caqliga leh oo miyirka leh [sida ay isu qiyaasaan], oo waxaadna u muujisay dhallaanka.’”

“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

“Haddaba, maxaa yeelay waxaad samayseen shuqulladan oo dhan, ayaa Rabbigu leeyahay, oo anna waan idinla hadlay, anigoo aroor hore kacaya oo hadlaya, laakiinse idinku ma aydin maqlin; oo waan idiin yeedhay, laakiinse idinku iima aydin jawaabin; sidaas daraaddeed gurigan magacayga loogu yeedho, oo aad idinku isku hallaysaan, iyo meeshii aan idinka siiyey idinka iyo awowayaashiinba, waxaan ku samayn doonaa sidii aan Shiiloh ugu sameeyey. Oo hortaydaan idinka xoori doonaa, sidaan u xooray walaalihiin oo dhan, kuwaasoo ah farcankii Efrayim oo dhan.”

“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

“Rabbigu wuxuu dhexdeenna ka dhisay hay’ado aad u weyn muhiimaddooda, waana in loo maamulaa, ee aan loo maamulin sida hay’adaha dunidu loo maamulo, balse sida uu Ilaah u dejiyey nidaamkiisa. Waa in loo maamulaa iyada oo isha keliya lagu hayo ammaantiisa, si nafaha halligaya loo badbaadiyo si kasta oo suurtagal ah. Dadka Ilaah markhaatifurka Ruuxa ayaa u yimid, hase ahaatee qaar badan ma ay dhegaysan canaanta, digniinaha, iyo talooyinka.”

“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

“Haddaba maqla tan, dadow yahow nacas ah oo garasho la’, oo leh indho, laakiinse aan wax arag; oo leh dhego, laakiinse aan wax maqal. Sow aniga iga baqi maysaan? ayaa Rabbigu leeyahay; sow hortayda kuma gariiri maysaan? Anigu waxaan ciidda uga dhigay xuduud badda, amar weligiis ah oo aanay dhaafi karin; oo in kastoo hirarkeedu isa soo tuuraan, haddana ma ay ka adkaan karaan; oo in kastoo ay guuxaan, haddana kama tallaabi karaan. Laakiinse dadkanu waxay leeyihiin qalbi caasi ah oo madax adag; way caasiyoobeen oo tageen. Oo qalbigooda kuma yidhaahdaan, Aynu hadda ka cabsanno Rabbiga Ilaaheenna ah, kan roobka bixiya, kan hore iyo kan dambe, xilligiisa; isagu wuxuu inoo dhawraa toddobaadyada la amray ee beergoosashada. Xumaatooyinkiinnii ayaa waxyaalahan idinka leexiyey, dembiyadiinnuna waxyaalihii wanaagsanaa way idinka celiyeen.... Iyagu ma xukumaan dacwadda, taasoo ah dacwadda agoonta, si ay u barwaaqoobaan; oo xaqa kuwa baahan ma xukumaan. Sow waxyaalahan uma ciqaabi doono? ayaa Rabbigu leeyahay; naftayduna sow kama aar gudan doonto quruun tan oo kale ah?”

“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

“Rabbigu ma lagu qasbi doonaa inuu yidhaahdo, ‘Dadkan ha u ducaynina, oo hana u qaadin qaylo iyo baryo toona, hana ii dhexgelinina; waayo, anigu ku maqli maayo’? ‘Sidaas daraaddeed roobabkii waa la celiyey, oo ma jirin roobkii dambe.... Miyaadan wakhtigan iyo hadda iigu qaylin doonin, Aabbahayow, adigu waxaad tahay hanuuniyihii dhallinyaranimadayda?’” Review and Herald, August 1, 1893.