And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.
Oo boqorka koonfureeduna cadho buu ku kici doonaa, wuuna soo bixi doonaa oo la dagaallami doonaa isaga, kaas oo ah boqorka woqooyi; oo isagu wuxuu soo bixin doonaa ciidan aad u badan; laakiinse ciidankaas gacantiisaa lagu gelin doonaa. Oo markuu kaxaysto ciidankaas, qalbigiisu kor buu isu qaadi doonaa; oo tobannaan kun oo badan ayuu hoos u ridi doonaa; hase ahaatee, taasu xoog kuma siin doonto isaga. Daniel 11:11, 12.
Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.
Aayadaha kow iyo tobnaad iyo laba iyo tobnaad waxay tilmaamayaan guushii Putin ka gaadhay Ukraine iyo Midowga Yurub, iyo wixii ka dambeeyey iyo cawaaqibtii ku habsatay Putin guushiisa ka dib dagaalka Ukraine, sida uu u matalo Ptolemy guushiisii Raphia sannadkii 217 BC iyo halaaggiisa aayadda laba iyo tobnaad. Dulucda aayadahani waa koritaanka iyo dhicitaanka boqorka koonfureed.
Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.
Ilaa heerkan maqaalladu waxay aqoonsanayeen mawduucyada aasaasiga ah ee xariiqyada nebiyadeed ee cutubka kow iyo tobnaad. Aayadda kow iyo tobnaad waxay u baahan tahay waqti yar oo dheeraad ah ka hor inta aynaan hore ugu sii gudbin cutubka. Daanyeel kow iyo tobnaad, aayadda kow iyo tobnaad, waxay la jaanqaaddaa Muujintii kow iyo tobnaad, aayadda kow iyo tobnaad.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Oo saddex maalmood iyo badh dabadeedna Ruuxa nolosha oo xagga Ilaah ka yimid ayaa galay iyaga, oo waxay ku istaageen cagahooda; cabsi weynna waxay ku dhacday kuwii arkay iyaga. Muujintii 11:11.
In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.
Sannadkii 2023, labadii markhaati ee bahalkii ka soo baxay yaamayska aan gunta lahayn dilay ayaa cagahooda ku istaagay. Markhaatiga geeska Jamhuuriga ahu wuxuu bilaabmay sannadkii 2015 markii Donald Trump ku dhawaaqay inuu u tartamayo madaxtinnimada, oo sannadkii 2020 masduulaagii, oo ay dunida ku metelayeen caalamiyiintu, iyo caalamiyiinta ah xisbiga Dimuqraadiga oo laashanaya caalamiyiinta xisbiga Jamhuuriga (RINO’s), ayaa xadeen doorashadii oo Joe Biden ku fadhiisiyey, sidaasna Donald Trump jidka ugu dileen. Geeska Protestanka ah ee ay matalayso wasaaradda Future for America waxaa lagu dilay faafinta saadaal khaldan oo ku sifaynaysay weerar ay Islaamku ku qaadi doonaan Nashville. Sannadkii 2023, labadii gees ee Jamhuuriga iyo Protestanka ahaa labaduba waa la sara kiciyey. Aayadda kow iyo tobnaad waxay tilmaamaysaa bilowgii Dagaalka Yukrayn ee sannadkii 2014 iyo wixii ka dambeeyey ilaa guushii ugu dambaysay ee Putin iyo Ruushka.
Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.
Aayadda kow iyo tobnaad waa imtixaanka muuqaalka ah ee ku dhammaada xukunka ee Adventism‑ka guud ahaan, laakiin sidoo kale wuxuu khuseeyaa kuwa aqbalay iftiinka 9/11 iyo imaatinka hoogga saddexaad; hase ahaatee, ugu horrayn wuxuu quseeyaa kuwa lagula xisaabtami doono iftiinka wax sii sheegidda ee si tartiib tartiib ah loo furay tan iyo Luulyo 2023.
The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.
Hoggaamintii Adventism-ka waa laga gudbay sannadkii 1989, sida lagu tusaaleeyey dhalashadii Masiixa ee muddadaas nebiyaysan. Baabtiiskii Masiixa ayuu bilaabay inuu u yeedho xertii ahayd “aasaaska” Kaniisadda Masiixiyiinta, taasoo sidaas ku ahayd tusaale u ah 9/11, markii imaatinka Islaamka ee hoogga saddexaad Rabbigu dadkiisa dib ugu hoggaamiyey jidadkii hore ee Yeremyaah, kuwaas oo matala aasaaska Adventism-ka. 9/11 waxaa xukunkii kuwa nool ka bilaabmay guriga Ilaah, Adventism-kuna waxay diidday iftiinkii malaa’igta Muujintii siddeed iyo tobnaad si la hubo sida Yuhuuddu u diideen Ciise inuu yahay Masiixa. Kuwii aqbalay iftiinkii malaa’igta Muujintii siddeed iyo tobnaad ayaa markaas lagu imtixaamay niyad-jabkii Luulyo 18, 2020.
In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.
Bishii Luulyo ee sannadka 2023, iftiinka Daanyeel kow iyo toban, aayadda kow iyo toban, ayaa aqoonsanaya xariiqda dibadda ee runta hadda jirta. Iftiinkaas oo ku saabsan dhammaystirka nebinnimada ee dibadda, kaas oo laga helo aayadda kow iyo tobnaad ee Daanyeel kow iyo toban, ayaa loo furay bikradihii la sara kiciyey ee ku xusan aayadda kow iyo tobnaad ee Muujintii cutubka kow iyo tobnaad. Muujintu waxay aqoonsanaysaa taariikhda gudaha ah ee Daanyeel u furo sidii taariikhda dibadda.
Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.
Kuwa tixgeliyey iftiinkii la furay oo billowday Luulyo 2023, waxay matalaan laba dabaqadood oo kala duwan, waayo waxaa hore u jiray kuwii mar wada socday ka dib Luulyo 2023, kuwaas oo aan mar dambe wada socon. Xukunku waa horusocod, oo ka bilaabanaya 9/11 kaniisadda Seventh-day Adventist waxaa la siiyey “wakhti ay ku toobadkeento” diidmadeedii “xeerarka fasiraadda waxsii sheegidda ee uu qaatay Miller iyo saaxiibbadiis,” kuwaas oo ay si tartiib-tartiib ah u diidday iyadoo ka bilaabaysa 1863. Laga bilaabo 9/11 ilaa Luulyo 18, 2020 kaniisadda Seventh-day Adventist waxaa la siiyey fursaddeedii ugu dambaysay ee ay ku toobadkeento, waxaana markaas la imtixaamay kuwii ka qaybqaatay ku dhawaaqistii Nashville ee 2020. Luulyo, wejiga ugu dambeeya ee daahirintu waxaa matala aayadda kow iyo tobnaad ee cutubyada kow iyo tobnaad ee ku jira buugaagta Daanyeel iyo Muujintii.
It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.
Habkan tijaabadan gudaheeda ayaa lagu dhammeystiraa tijaabada labaad ee saddexda tijaabo ka mid ah. Tijaabada labaad waa tijaabo muuqaal ah, taas oo ay ka horrayso tijaabada rabitaanka, kuna soo gebagabowda tijaabada saddexaad, taas oo ka duwan labadii tijaabo ee ka horreeyey ah tijaabo kala-sooc ah. Marka bikraduhu ay saqda dhexe ku toosaan qaylada ah, “Bal eega, aroosku waa imanayaa,” koox baa haysata saliiddii loo baahnaa, halka kooxda kalena lunto. Millerites-ku waxay fuliyeen waayo-aragnimadan qudheeda, iyagoo sidaas yeelayna waxay muujiyeen faham ku saabsan xariiq nebiyadeed oo dibadda ah iyo mid gudaha ah.
When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.
Markii ay ku dhawaaqayeen farriintii malaa’igta labaad iyagoo kaniisadaha Protestanka ee dhacay u aqoonsanaya gabdhihii Baabuloon, waxay ku dhawaaqayeen farriin ka baxsan waayo‑aragnimadooda. Si ay u ku dhawaaqaan farriinta Qaylada Saqda Dhexe, marka hore waxay u baahnaayeen inay isu arkaan inay yihiin bikradihii ku jiray wakhtigii dib‑u‑dhaca. Aayadda kow iyo tobnaad ee labadaba Daanyeel iyo Muujintii cutubka kow iyo tobnaad, farriimaha gudaha iyo dibaddaba waxaa loo furay inay yihiin runta wakhtigan tan iyo Luulyo 2023.
In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.
Cutubka koowaad ee Daanyeel, tijaabadii labaad ee muuqata waxay ahayd markii la arkay Daanyeel iyo saddexdii mudane wejiyadoodu ka qurux badan yihiin oo ka buuran yihiin “muuqaal ahaan” kuwii cunayay cuntadii Baabuloon. Cutubka labaad, tijaabada muuqata waxaa loo metelay tijaabo nebiyadeed oo u baahan in si sax ah loo fasiro farriin qarsoon oo ugu dambayntii la muujiyey inay tahay sanamka boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah. Cutubyada koowaad, labaad, iyo saddexaad ee Daanyeel waxay matalaan malaa’igta koowaad, labaad, iyo saddexaad ee Muujintii afar iyo tobnaad.
The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.
Malaa’igta labaad ee Muujintii afar iyo tobnaad wuxuu ka hadlayaa farriinta dibadda ee taariikhda Millerite-ka, cutubka labaad ee Daanyeelna sidoo kale wuxuu ka hadlayaa xariiqda dibadda isaga oo adeegsanaya sanamka bahallada ee taariikhda waxsii-sheegidda. Imtixaankii muuqaalka ahaa ee cutubka koowaad wuxuu ku salaysnaa Daanyeel iyo saddexdii mudane ee qiimaha lahaa, sidaas darteedna waa xariiqda gudaha. Xariiqyada dibadda iyo gudaha ee waxsii-sheegidda, oo lagu matalay isbarbardhigga Daanyeel cutubyada koowaad ilaa saddexaad iyo saddexda malaa’igood ee Muujintii afar iyo tobnaad, waxay soo saaraan markhaati kale oo ku saabsan farriinta malaa’igta labaad sida ay u rumoowday Millerites-ka.
The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.
Milleriyiintu waxay ku dhawaaqeen farriin dibadeed iyo mid gudaha ah labadaba markii ay fuliyeen ku dhawaaqistii Qaylada Saqda Dhexe. Farriintooda dibadeed waxay ahayd tan malaa’igta labaad ee Muujintii afar iyo tobnaad, sidaas awgeedna si toos ah ayay farriintii Milleriyiinta ugu xidhaysay malaa’igta labaad iyo sanamka Daanyeel labaad. Sanamku wuxuu matalaa boqortooyooyinka dibadeed ee waxsii sheegidda Kitaabka Quduuska ah laga bilaabo Baabuloonkii dhabta ahaa ilaa Baabuloonka casriga ah oo dhammaadkiisa gaadha xidhitaanka wakhtiga imtixaanka aadanaha. Milleriyiintu mar kale ayay ku xidhmaan farriinta dibadeed ee Baabuloon. Imtixaankii aragga ee Daanyeel wuxuu ku salaysnaa cuntadii uu doortay inuu cuno, malaa’igtii kowaad ee Muujintii tobnaad oo soo degtayna iyadoo hal cag dhulka saartay tan kalena badda, waxay haysatay buug yar oo furan, kaas oo Yooxanaa lagu amray inuu cuno. Malaa’igta kowaad waxaa lagu metelaa rabitaanka cunnada, waxaana ku xiga imtixaan arag. Imtixaanka araggu wuxuu ka kooban yahay xariiq run ah oo gudaha ah iyo mid dibadeed.
Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.
Aayadda kow iyo tobnaad ee Daanyeel kow iyo tobnaad, oo barbar socda aayadda kow iyo tobnaad ee Muujintii kow iyo tobnaad, waxay matalaysaa imtixaanka aragga ee laba-geesoodka ah. Imtixaanku wuxuu ku soo dhammaadaa imtixaanka litmus-ka, marka bikraduhu muujiyaan inay saliidda hayaan iyo in kale. Muujintaasu waxay dhacdaa wax yar ka hor xidhitaanka wakhtiga nimcada ee sharciga Axadda ee Maraykanka. Xidhitaanka wakhtiga nimcada ee sharciga Axadda waxaa astaan ahaan u sii muujisay Oktoobar 22, 1844. Wax yar ka hor Oktoobar 22, 1844, Agoosto 17, 1844, reer Miller waxay farriinta u qaadeen sida hir-badeed xoog leh oo ku fiday xeebaha bari ee Maraykanka.
1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.
1989 waa wakhtiga dhammaadka, markaas oo kitaabkii Daanyeel la furay; marka kitaabka Daanyeel la furo had iyo goor waxaa kordha aqoon, taas oo dhalisa laba nooc oo caabudayaal ah. 1989 waa tii ugu horraysay saddexdaas tiir-calaamadeed ee imtixaanka, sida lagu matalay imaatinkii malaa’igta kowaad sannadkii 1798. Markii malaa’igtii kowaad soo degtay Agoosto 11, 1840, waxay astaan u ahayd malaa’igta Muujintii siddeed iyo tobnaad oo soo degaysa 9/11. Niyad-jabkii ugu horreeyey ee taariikhda Milleriyiinta ayaa calaamadeeyey imaatinka malaa’igta labaad, wuxuuna astaan u ahaa Luulyo 18, 2020, iyo bilowgii wakhtiga dib-u-dhaca. Milleriyiintu si tartiib-tartiib ah ayey ugu baraarugeen farriinta malaa’igta labaad iyo in iyagu ahaayeen bikradihii ku jiray masaalka tobanka bikradood. Waxay si buuxda ugu baraarugeen shirkii xerada Exeter bishii Agoosto ee 1844. Boqol iyo afartan iyo afarta kun waxaa la baraarujiyey Luulyo 2023 markii farriinta Qaylada Saqda-dhexe ay billowday in si tartiib-tartiib ah loo furo.
The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.
Wakhtigii sugitaanku waxay ugu dhammaatay Milleriyiintii Exeter, sida ay ugu dhammaatay qoyska Laasaros markii Ciise soo sara kiciyey Laasaros si taasu u noqoto falka taajka u ah adeegiddii Masiixa, markii Laasaros noqday “shaabaddii” adeeggiisa. Soo sarakicidda Laasaros waxay calaamad u tahay dhammaadka wakhtiga sugitaanka, iyo shaabadaynta dadka Ilaah. Gelitaankii Guusha lahaa ee xigay wuxuu tusaale u ahaa ku dhawaaqiddii farriinta Qaylada Habeen-barka ee taariikhda Milleriyiinta. Mawduuca aayadda kow iyo tobnaad ee Daanyeel cutubka kow iyo tobnaad waa kacitaanka iyo dhicitaanka boqorka koonfureed, wuxuuna horseedaa dagaalkii Panium ee aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad. Aayadahaasu waa tijaabada lagu kala garto ee meesha shaabadda lagula saaro wejiyada ragga iyo dumarka loo qaadayo calan ahaan aayadda lix iyo tobnaad.
Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.
Aayadda shan iyo tobnaad waxay ku rumoowday Dagaalkii Panium, kaas oo la jaanqaadaya booqashadii Masiixu ku tegay Caesarea Philippi. Halkaas oo Caesarea Philippi ku taal, Masiixu magaca Simoon Barjonah ugu beddelay Butros, taasoo calaamad u ahayd shaabadaynta boqol iyo afartan iyo afarta kun. Wixii markaas ka dambeeyey, iftiinka iskutallaabta dhowaan imanaysa ayaa xertiisii loo furay. Markii Masiixu magaca Simoon ugu beddelay Butros wax yar ka hor iskutallaabta, waxay la jaanqaadday tijaabadii litmus ee Exeter iyo Laasaros, taas oo horseedday Gelitaankii Guusha lahaa ee Yeruusaalem. Kulankii xerada Exeter ee 12-ka ilaa 17-ka Agoosto wuxuu matalaa ku sugnaanshaha ugu dambeeya ee runta ka hor gariirka, kaas oo ah dhulgariirka sharciga Axadda ee cutubyada kow iyo tobnaad ee Daanyeel iyo Muujintii.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Shaqada Battle Creek ka socota waa isla nidaamkaas. Hoggaamiyeyaasha sanitarium-ka waxay isku dhex dareen kuwa aan rumaysnayn, iyagoo u oggolaaday inay golayaashooda galaan, si ama si kale; hase yeeshee waxay la mid tahay inay shaqada u gelayaan iyagoo indhahoodu xiran yihiin. Waxay ka maqan tahay garasho ay ku arkaan waxa mar kasta nagu soo degi kara. Waxaa jira ruux quusasho, dagaal iyo dhiig-daadasho leh, ruuxaasaana sii kordhi doona ilaa dhammaadka wakhtiga. Isla marka dadka Ilaah lagu shaabadeeyo fooddooda—mana aha shaabad ama calaamad la arki karo, ee waa ku sugnaansho runta ah, xagga garashada iyo xagga ruuxa labadaba, si aan loo dhaqaajin karin—marka ugu horraysa ee dadka Ilaah la shaabadeeyo oo loo diyaarsho ruxitaanka, way iman doontaa. Runtii, mar hore ayay billowday. Xukummada Ilaah hadda waxay saaran yihiin dalka, si ay noogu noqdaan digniin, si aynu u ogaanno waxa imanaya.” Manuscript Releases, mugga 10, 252.
The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.
Shaabadaynta boqol iyo afartan iyo afarta kun waxaa lagu matalay shirkii teendhooyinka ee Exeter, Masiixu isagoo Simoon magiciisii u beddelay Butros, iyo sarakicintii Laasaros. Sarakicintaasu waxay astaan u tahay sarakicidda labada markhaati ee ku xusan Muujintii cutubka kow iyo tobnaad. Aayadaha toban ilaa lix iyo tobnaad waxay matalaan taariikhda qarsoon ee aayadda afartan. Furidda shaabbadda taariikhda qarsoon ee aayadda afartan waxay ka bilaabatay gudashada taariikheed ee aayadda kow iyo tobnaad iyo dagaalkii Yukrayn. Laga bilaabo Luulyo 2023 taariikhdaas qarsoon waxay ku jirtay geeddi-socodka furitaanka shaabbaddeeda oo uu sameynayo Libaaxa qabiilka Yahuudah.
When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.
Markii musharraxiintii ka mid noqon lahaa boqolka iyo afartan iyo afarta kun dib loo soo sara kiciyey aayadda kow iyo tobnaad ee Muujintii cutubka kow iyo tobnaad, imtixaankii muuqaalka ahaa ee nebiyadeed ee ay khasab tahay in laga gudbo ka hor xidhitaanka albaabka nimcada ee sharciga Axadda, kaas oo Sister White ku aqoonsanayso inuu yahay imtixaanka sawirka bahalka, ayaa bilaabmay.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Rabbigu si cad ayuu ii tusay in ekaanshaha bahalka la samayn doono ka hor intaan wakhtiga nimcadu xidhmin; waayo, waxay noqon doontaa imtixaanka weyn ee dadka Ilaah, kaas oo masiirkooda weligeed ah lagu go’aamin doono. Mawqifkaagu waa isku dhexyaac iskhilaafyo ah oo sidaas u qasan in ay aad u yar yihiin kuwa lagu khiyaanayn doono.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Muujintii 13 mawduucan si cad baa loo soo bandhigay; [Muujintii 13:11–17, waa la soo xigtay].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Tanu waa imtixaanka ay tahay in dadka Ilaah maraan ka hor inta aan la shaabadayn. Kuwaas oo dhan ee daacadnimadooda Ilaah ku caddeeyey iyagoo xajinaya sharcigiisa, kana diidaya inay aqbalaan sabti been-abuur ah, waxay istaagi doonaan hoosta calanka Rabbiga Ilaaha ah ee Yehowah, waxayna heli doonaan shaabadda Ilaaha nool. Kuwa ka tanaasula runta samada ka timid oo aqbala sabtida Axadda, waxay heli doonaan calaamadda bahalka.” Manuscript Releases, volume 15, 15.
The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.
Xarriiqda dibadda ee waxsii sheegiddu waxaa la furay taariikhda aayadda kow iyo tobnaad ee Daanyeel kow iyo tobnaad, xariiqda gudahana waxaa la furay Muujintii cutubka kow iyo tobnaad aayaddiisa kow iyo tobnaad. Xarriiqda dibaddu waxay tilmaamaysaa sida sawirka bahalka, oo metela isu-tagga kaniisadda iyo dawladda iyadoo kaniisaddu ay gacanta ku hayso xiriirkaas, loo sameeyo muddada xukunka kuwa nool. Xarriiqda guduhu waxay tilmaamaysaa sida sawirka Masiixa, oo metela isu-tagga ilaahnimada iyo dadnimada, loo sameeyo inta lagu jiro xukunka kuwa nool.
The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.
Dhaqdhaqaaqii dib-u-habaynta ee malaa’igta saddexaad iyo boqol iyo afartan iyo afarta kun waxay bilaabatay wakhtigii dhammaadka sannadkii 1989, sida lagu matalay aayadda tobnaad ee Daanyeel kow iyo tobnaad. Markaas ayaa rumoobidda qumman ee cutubka laba iyo tobnaad ee Daanyeel bilaabatay.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow; waayo, erayadu way xidhan yihiin oo way shaabadaysan yihiin ilaa wakhtiga dhammaadka. Kuwo badan waa la daahirin doonaa, oo waa la caddayn doonaa, oo waa la tijaabin doonaa; laakiin kuwa sharka leh shar bay samayn doonaan; oo kuwa sharka lehna midkoodna ma fahmi doono; laakiin kuwa caqliga leh way fahmi doonaan. Daanyeel 12:9, 10.
Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.
Aayadda tobnaad ee cutubka kow iyo tobnaad waxay ka dhigan tahay bilowga “hab nadiifin” ah oo malaa’igtii kowaad ku astaysan tahay in Ilaah laga cabsado. Aayadaha kow iyo tobnaad iyo laba iyo tobnaad waxay ka dhigan yihiin halka ay boqol iyo afar iyo afartan kun lagu caddeeyo. Kitaabka Sekaryaah ayaa aqoonsanaya waayo-aragnimadaas.
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.
Markaasuu i tusay Yashuuca wadaadka sare oo taagan malaa’igta Rabbiga hortiisa, Shaydaanna taagan midigtiisa si uu isaga u horjoogsado. Rabbiguna wuxuu Shayddaan ku yidhi, Rabbigu ha ku canaanto, Shayddaanow; haah, Rabbiga Yeruusaalem doortay ha ku canaanto; sow kanu ma aha qori dabka lagaga soo baxay? Haddaba Yashuuca wuxuu huwanaa dhar wasakh ah, oo wuxuu taagnaa malaa’igta hortiisa. Kolkaasuu u jawaabay oo la hadlay kuwii hortiisa taagnaa, isagoo leh, Ka qaada dharka wasakhaysan. Isagana wuxuu ku yidhi, Bal eeg, xumaantaadii waan kaa qaaday, oo waxaan kugu huwin doonaa dhar beddelan. Aniguna waxaan idhi, Ha saaraan cimaamad qurux badan madaxiisa. Sidaas daraaddeed cimaamad qurux badan bay madaxiisa saareen, oo dhar bay ku huwiyeen. Malaa’igtii Rabbiguna way ag taagnayd. Sekaryaah 3:1–5.
This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.
Qaybtan waxaa lagu rumoobay shaqada ugu dambaysa ee Masiixa oo ah Wadaadka Sare, waxayna ka dhigan tahay shaabadaynta boqol iyo afar iyo afartan kun.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.
“Aragtidii Sekaryaah ee Yashuuca iyo Malagguba si gaar ah oo xoog leh bay ugu habboon tahay waayo-aragnimada dadka Ilaah ee ku jirta marxaladaha xidhitaanka ee maalinta weyn ee kafaaraggudka. Kaniisadda hadhay markaas waxaa la gelin doonaa imtixaan iyo cidhiidhi weyn. Kuwii xajiya amarrada Ilaah iyo iimaanka Ciise waxay dareemi doonaan cadhada masduulaagga iyo ciidammadiisa. Shayddaan dunida wuxuu u tiriyaa inay yihiin ra’yaddiisa; xukun buuna ka hantiyey xataa kuwo badan oo sheegta inay Masiixiyiin yihiin. Hase ahaatee, halkan waxaa jooga koox yar oo iska caabinaysa sarreyntiisa. Haddii uu ka tirtiri kari lahaa iyaga dhulka, guushiisu way ahaan lahayd mid dhamaystiran. Sida uu quruumaha jaahilka ah ugu saameeyey inay Israa’iil baabbi’iyaan, sidaas oo kale mustaqbalka dhow ayuu u kicin doonaa quwadaha sharka leh ee dhulka inay baabbi’iyaan dadka Ilaah. Dadka waxaa lagu khasbi doonaa inay adeecaan amarro bini’aadmi ah oo ka hor imanaya sharciga rabbaaniga ah.” Prophets and Kings, 587.
The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.
“Muuqaallada gabagabada ee maalinta weyn ee kafaaraggudka” waa shaabadaynta marka hore boqol iyo afar iyo afartan kun, taas oo dabadeed ay raacdo shaabadaynta carruurta kale ee Ilaah ee hadda ku jira Baabuloon.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.
“Sida dadka Ilaah naftooda u dhibaan hortiisa, iyagoo baryaya daahirnimo qalbi, amarka ayaa la siiyaa, ‘Dharka wasakhda leh ka qaada,’ waxaana la yidhaahdaa ereyo dhiirrigelin leh, ‘Bal eeg, xumaantaadii waan kaa fogeeyey, oo waxaan kuu huwin doonaa dhar beddelan.’ Sekaryaah 3:4. Khamiiska aan iin lahayn ee xaqnimada Masiixa ayaa la saaraa carruurta Ilaah ee la tijaabiyey, la duufsaday, ee aaminka ah. Kuwa hadhay ee la quudhsaday waxaa loo huwiyaa dhar ammaanu ka muuqato, si aan mar dambe loogu nijaasayn fasaadka dunida. Magacyadooda waxaa lagu hayaa kitaabka nolosha ee Wanka, iyadoo lagu qoro kuwa aaminka ah ee qarniyada oo dhan. Waxay iska caabiyeen xeeladaha khiyaanoolaha; daacadnimadooda lagama jeedin guuxa masduulaagga. Haatan weligoodba way ka nabad qabaan dhagarta kan wax duufsada. Dembiyadooda waxaa loo wareejiyaa kii dembiga asalkiisa ahaa. ‘Koofiyad qurux badan’ ayaa madaxyadooda la saaraa.”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.
Intii Shaydaanku ku adkaysanayay dacwadihiisa, malaa’ig quduus ah, oo aan la arki karin, ayaa marba dhinac u kala soconayay, iyagoo kuwa aaminka ah dul saaraya shaabadda Ilaaha nool. Kuwanu waa kuwa Buur Siyoon la taagan Wanka, iyagoo magaca Aabbaha fooddooda ku qoran yahay. Waxay carshiga hortiisa ku gabyaan gabayga cusub, kaas oo ah gabay aan ninna baran karin marka laga reebo boqol iyo afar iyo afartan kun oo laga soo furtay dhulka. “Kuwanu waa kuwa Wanka raaca meel kastoo uu tago. Kuwanu waxaa laga soo furtay dadka dhexdooda, iyagoo ah midhaha ugu horreeya oo loo bixiyey Ilaah iyo Wanka. Afkoodana khiyaano lagama helin, waayo, iyagu eedla’aan bay ku yihiin carshiga Ilaah hortiisa.” Muujintii 14:4, 5.
“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.
“Hadda waxaa la gaaray dhammaystirka buuxa ee erayadii Malaa’igta: ‘Haddaba maqla, Yashuuca wadaadka sare ahow, adiga iyo saaxiibbadaada hortaada fadhiya; waayo, iyagu waa niman lala yaabo; waayo, bal eeg, waxaan soo bixin doonaa Addoonkayga Laanta ah.’ Sekaryaah 3:8. Masiixu waxaa loo muujiyey inuu yahay Bixiyaha iyo Samatabbixiyaha dadkiisa. Hadda runtii kuwa hadhayu waa ‘niman lala yaabo,’ sida ilmada iyo is-hoosaysiintii xajkoodii ay meel ugu bannaynayaan farxad iyo sharaf hortiisa Ilaah iyo Wanka. ‘Oo maalintaas Laanta Rabbigu waxay ahaan doontaa qurux iyo ammaan, oo midhaha dhulkuna waxay u ahaan doonaan wanaag iyo qurux kuwa reer binu Israa’iil ee baxsaday. Oo waxay noqon doontaa in kii Siyoon ku hadha iyo kii Yeruusaalem ku sii nagaada loogu yeedhi doono quduus, xataa mid kasta oo ka mid ah kuwa Yeruusaalem loogu qoray kuwa nool.’ Ishacyaah 4:2, 3.” Prophets and Kings, 591, 592.
The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.
Shaabadeyntu waa tallaabada labaad ee “la sifeeyey, la caddaysiiyey, oo la tijaabiyey” ee Daanyeel. Aayadaha kow iyo tobnaad iyo laba iyo tobnaad waxay tilmaamayaan kacitaankii iyo dhicitaankii ugu dambeeyey ee Ruushka, oo ah boqorka koonfureed ee nebiyadeed, kaas oo ka horreeya Dagaalkii Paniyum ee ku xusan aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad. Marka boqol iyo afartan iyo afarta kun Masiixu ka qaado dharkooda wasakhaysan muuqaallada xidhitaanka ee maalinta weyn ee kafaaraggudka, waxay helaan “duub sharaf leh,” kaas oo ah dallacsiintii Daanyeel loo dallacsiiyey taliyaha saddexaad, oo ay la socoto khamiiska guduudan iyo silsiladda dahabka ah. Taasuna sidoo kale waa hadiyaddii Yuusuf ee silsiladda dahabka ah, dallacsiintiisii uu ku noqday taliyaha labaad iyo hibadii faraantiga boqorka. “Faraantigu” wuxuu u taagan yahay shaabaddii boqornimada ee taliye u adeegsan jiray inuu sharciyadiisa ku dhufto shaabadda boqornimada.
Darius used his signet to seal the pit where Daniel was placed among the lions.
Daariyos wuxuu ku xidhay godkii Daanyeel lagu dhex dhigay libaaxyada shaabaddiisii boqornimo.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.
Markaasaa boqorkii amar bixiyey, oo Daanyeel baa la keenay, oo godkii libaaxyadana lagu tuuray. Haddana boqorkii waa la hadlay oo Daanyeel ku yidhi, Ilaahaaga aad had iyo goor u adeegto, isagu wuu ku samatabbixin doonaa. Oo dhagax baa la keenay, oo afkii godka la saaray; boqorkiina wuxuu ku shaabadeeyey shaabaddiisii, iyo shaabaddii amiirradiisaba, inaan waxba laga beddelin wixii Daanyeel ku saabsan. Daanyeel 6:16, 17.
The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”
Ereyga Cibraaniga ah ee loo turjumay “shaabad” waa H5824 ee Strong’s, waxaana laga soo farcamiyey eray asali ah oo u dhigma H5823; macnihiisuna waa faraanti shaabad leh (sida wax lagu xardhay). Yashuuca malaa’igta hortiisa, Daanyeel godka libaaxyada dhexdiisa, iyo Yuusuf Fircoon hortiisa waxay matalaan shaabadaynta boqol iyo afartan iyo afarta kun, taas oo ah imtixaanka labaad ee Daanyeel laba iyo tobnaad, halkaas oo kuwa la daahiriyey dabadeed “caddaan laga dhigo,” ka hor inta aan “la tijaabin.” Sadarradani sidoo kale waxaa metela “Serubaabel,” “wiilka Shealtii’eel.”
In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.
Maalintaas, ayaa Rabbiga ciidammadu leeyahay, ayaan ku qaadan doonaa, Serubaabelow, addoonkaygiiyow, ina Shealtii’eel, ayaa Rabbigu leeyahay, oo waxaan kaa dhigi doonaa sidii faraanti shaabad ah; waayo, waan ku doortay, ayaa Rabbiga ciidammadu leeyahay. Xaggay 2:23.
Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.
Serubaabel wuxuu ka dhigan yahay farcankii Baabuloon, aabbihiisuna wuxuu ahaa Shealtii’eel, oo macnihiisu yahay “Ilaah laga baryay.” Serubaabel wuxuu matalaa farriinta malaa’igta labaad oo ugu yeedhaysa farcanka Baabuloon adhiga Ilaah maalmaha ugu dambeeya. Qodobka “salaadda” wuxuu la xidhiidhaa boqolka iyo afartan iyo afarta kun ee u yeedha farcankii ugu dambeeyey ee Baabuloon inay ka soo baxaan, waayo soo nooleyntaasu waxay ku dhacdaa oo keliya salaad.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Soo-nooleyn run ah oo dhexdeena ka dhacda waa tan ugu weyn uguna degdegga badan baahiyahayaga oo dhan. Raadinteedu waa inay noqotaa hawshayada ugu horraysa. Waa in la sameeyo dadaal daacad ah oo lagu helo barakada Rabbiga, ma aha sababta oo ah Ilaah aanu doonayn inuu nagu deeqo barakadiisa, laakiin waa sababta oo ah innagu diyaar uma nihin inaynu helno. Aabbaheenna jannada ku jira aad buu uga sii jecel yahay inuu Ruuxiisa Quduuska ah siiyo kuwa isaga weyddiista, sida waalidiinta dunidu uga jecel yihiin inay carruurtooda siiyaan hadiyado wanaagsan. Laakiin waa hawshayada, qirasho, is-hoosaysiin, toobadkeen, iyo baryo kulul, inaynu ku dhammaystirno shuruudaha uu Ilaah ku ballanqaaday inuu nagu siiyo barakadiisa. Soo-nooleyn waxaa la fili karaa oo keliya iyadoo jawaab loo helayo tukasho. Inta dadku sidaas uga madhan yihiin Ruuxa Quduuska ah ee Ilaah, ma ay qaddarin karaan wacdinta Erayga; laakiin marka xoogga Ruuxu taabto qalbiyadooda, markaas khudbadaha la bixiyo ma ahaan doonaan kuwo aan saamayn lahayn. Iyagoo lagu hoggaaminayo waxbaridda Erayga Ilaah, iyadoo la muujinayo Ruuxiisa, iyo ku-dhaqanka garasho sugan, kuwa ka soo qaybgala shirarkeenna waxay heli doonaan waayo-aragnimo qaali ah, oo markay guryahooda ku noqdaan, waxay diyaar u ahaan doonaan inay ku yeeshaan saamayn caafimaad qabta.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Calan-wadaayaashii hore waxay garanayeen waxa ay ka dhigan tahay in Ilaah lagula halgamo tukasho, oo lagu raaxaysto daadinta Ruuxiisa. Laakiin kuwanu waxay ka sii baxayaan masraxa hawsha; oo yaa u soo kacaya inay meeshooda buuxiyaan? Sidee bay tahay jiilka soo kacayaa? Ma Ilaah bay u soo jeesteen? Ma ka soo jeednaa hawsha ka socota meesha quduuska ah ee samada, mise waxaynu sugaynaa in xoog qasbaya uu kaniisadda ku soo dego ka hor intaan aynu baraarugin? Ma waxaynu rajaynaynaa inaan aragno kaniisadda oo dhan oo dib loo nooleeyo? Wakhtigaasu marnaba iman maayo.”
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Waxaa kaniisadda ku jira dad aan weli soo noqon, oo aan ku midoobi doonin tukasho daacad ah oo adkaysi badan, wax ku ool ah. Waa inaynu shaqada si qof-qof ah u bilownaa. Waa inaynu tukannaa in ka badan, oo hadalna ka yaraan. Xumaantu way badatay, waana in dadka la baro inayan ku qanacsanaan ekaansho cibaado oo aan lahayn ruuxa iyo xoogga. Haddii aynu ku dadaalno baadhidda qalbiyadeenna, ka takhalusidda dembiyadeenna, iyo saxidda u janjeeritaannadeenna sharka ah, nafahayagu looma sarraysiin doono wax aan waxba tarayn; waxaynu ka shakiyi doonnaa nafteenna, annagoo leh dareen joogto ah in ku filnaanteennu ka timaaddo Ilaah.” Selected Messages, book 1, 121, 122.
The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.
Calaamadda jidka ee salaadda waxaa lagu soo bandhigay Daanyeel, iyadoo lagu tilmaamayo salaad lagu fahmayo farriinta dibadda ee cutubka labaad, iyo sidoo kale salaad lagu dhammaystirayo farriinta gudaha ee lagu matalay cutubka sagaalaad. Serubaabel iyo aabbihiis Shealtii’eel waxay matalaan shaabadaynta boqol iyo afartan iyo afarta kun marka la joogo imtixaanka labaad, kaas oo ah imtixaanka muuqda ee sawirka bahalka, kaas oo sidoo kale ah imtixaanka gudaha ee lagu matalay Muujintii cutubka kow iyo tobnaad, aayadda kow iyo tobnaad, iyo sidoo kale imtixaanka dibadda ee lagu matalay Daanyeel cutubka kow iyo tobnaad, aayadda kow iyo tobnaad.
We will continue to address verse eleven in the next article.
Waxaan sii wadi doonnaa ka hadalka aayadda kow iyo tobnaad maqaalka xiga.