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# The Book of Daniel - Number One-Hundred and Eighty-One

Kitaabka Daanyeel - Boqol iyo Kow iyo Siddeetan

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Qayladii Saqda Dhexe iyo Doorka Nebinimo ee Rooma: Daahfuridda Maalmaha Ugu Dambeeya ee Kitaabka Daanyeel

Author

Jeff Pippenger

Published

April 11, 2024

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Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.

Cutubka kow iyo tobnaad ee Daanyeel gudaheeda, waxaa ku jira dhowr sadar oo wax sii sheegid ah oo dhammaantood la jaanqaadaya lixda aayadood ee ugu dambeeya cutubka. Qaybta la jaanqaadaysa taariikhda aayadda afartanaad laga bilaabo wakhtiga dhammaadka ee 1989, ilaa sharciga Axadda ee aayadda afartan iyo koowaad, waa qaybta wax sii sheegidda ee la shaabadeeyey ilaa maalmaha ugu dambeeya. Waa kaabista Daanyeel ee Muujintii Ciise Masiix oo la furay wax yar ka hor inta aanu imtixaanku xidhmin. Aayadda labaad waxay soo bandhigaysaa Trump, madaxweynihii Jamhuuriga ee ugu dambeeyey, madaxweynihii ugu dambeeyey, madaxweynihii ah kii siddeedaad oo ka mid ah toddobada, waana madaxweynihii ugu taajirsanaa ee bilaabay inuu kiciyo kuwa caalamiyeynta wata markii uu ku dhawaaqay musharraxnimadiisa sannadkii 2015. Aayadda tobnaad waxay tilmaamaysaa 1989, aayadaha kow iyo tobnaad iyo laba iyo tobnaadna waxay tilmaamayaan Dagaalkii Yukrayn ee bilaabmay 2014, iyadoo guushii Putin iyo burburkiisii xigay.

Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.

Aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad waxay sharxayaan kii saddexaad ee saddexda dagaal ee aayadda afartan, kaas oo ka bilaabmaya burburkii Midowgii Soofiyeeti sannadkii 1989, dabadeedna Dagaalkii Yukrayn, waxaana xiga Dagaalkii Panium, kaas oo matalaya halganka dibadda ee Protestantism-ka riddowday ee Maraykanka kaga soo horjeeda caalamiyiinta dunida.

Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.

Protestantiga riddowday ee ka go’ay ayaa talinaysa, oo waxay dejisaa xidhiidhka kala-sarrayneed ee isbahaysiga saddex-geesoodka ah ee la hirgelinayo marka sharciga Axadda ee dhowaan imanaya la meelmariyo. Bahalku waa Kaatooligga, iyaduna waa madaxa saddexda quwadood, waxaana lagu matalaa Yesebeel iyo calaamado kale oo badan. Iyadu waa dhilladii xukunta oo fuusha bahalka.

The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.

Nebiga beenta ah waa Maraykanka, waxaana lagu matalay ninkeeda Axaab, kaas oo ah madaxii boqortooyada tobanka-laaban ee masduulaagga. Dagaalkii Panium ee sannadkii 200 BC wuxuu tusaale u yahay halganka dibadda ee u dhexeeya caalamiyeynta iyo Protestantism-ka riddada noqday. Halganka gudaha waxaa lagu matalay kacdoonkii sannadkii 167 BC, oo ay xigtay dib-u-quduusayntii macbudka sida loogu xuso Hanukkah sannadkii 164 BC, taas oo markaas ay raacday xilli u dhexeeyey 161 BC ilaa 158 BC, kaas oo tusaale u ah halka Maraykanku ka taagayo sawirka midowga Kaatooligga ee kaniisadda iyo dawladda, sida lagu matalay “league”-ga.

In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.

Aayadda saddex iyo tobnaad, Uriah Smith wuxuu inoo sheegayaa in afar iyo toban sannadood ka dib Dagaalkii Raphia, Ptolemy uu u dhintay “xadgudub iyo fisqi darteed, waxaana beddelay wiilkiisii, Ptolemy Epiphanes, oo markaas ahaa ilmo afar ama shan jir ah. Antiochus, isla muddadaas, isagoo damiyey kacdoonkii boqortooyadiisa ka jiray, kana dhigay qaybaha bari kuwo la hoos geeyey oo lagu sugay addeeciddooda, wuxuu u helay firaaqo hawl kasta markii Epiphaneskii yaraa uu carshiga Masar fuulay.” Markii guushii gaabnayd ee Putin dhammaato, Trump wuxuu diyaar u ahaan doonaa inuu la macaamilo boqorka cusub ee dhallaanka ah ee Masar. Ka hor intuusan sidaas yeelin, wuxuu gudaha Maraykanka ku “damin doonaa kacdoon.”

When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.

Marka Trump la doorto, wuxuu dhaqan gelin doonaa sharciyo ay hore u sii astaysay Alien and Sedition Acts ee 1798, isaga oo ay weheliso hakinta “habeas corpus,” sidii uu sameeyey madaxweynihii ugu horreeyey ee Jamhuuriga ahaa markii uu ka jawaabayey Dagaalkii Sokeeye. Falalkiisa waxaa kaloo hore u sii astaysay falalkii madaxweyne Grant markii uu la tacaalayey Ku Klux Klan, iyo F. D. Roosevelt markii uu xabsi geliyey Jabbaaniyiinta iyo kuwo kale intii lagu jiray Dagaalkii Labaad ee Adduunka, iyo Patriot Act ee George Bush kii u dambeeyey.

He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”

Isagu, sidii Seleucus oo kale, wuxuu cabburin doonaa kacdoonka ka jira Maraykanka, dabadeedna wuxuu indhihiisa u jeedin doonaa “boqorka ilmaha” ee Masar. Markuu sidaas samaynayo, wuxuu isbahaysi la samayn doonaa Philip oo reer Macedon ah, waayo Smith wuxuu qorayaa, “Isla wakhtigaas, Philip, boqorkii Macedon, wuxuu la galay Antiochus axdi ay ku qaybsanayaan xukunnadii Ptolemy ee u dhexeeyey, iyagoo mid walba damacsanaa inuu qaato qaybaha ugu dhow uguna habboon isaga. Halkan waxaa ka jiray kacdoon ka dhan ah boqorkii koonfureed oo ku filan inuu fuliyo wax sii sheegidda, waana dhacdooyinkii qudhooda, shaki la’aan, ee wax sii sheegiddu ula jeedday.”

Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”

Trump wuxuu la samayn doonaa isbahaysi adag quruumaha NATO (Qaramada Midoobay), si wax looga qabto Ruushka, iyo murugsanaanta xalinta cawaaqibka ka dhasha burburka Putin. Wakhtigaas, sida ku xusan aayadda afar iyo tobnaad, iyo faallada Smith, “xoog cusub ayaa la soo gelinayaa.” Baabtiisnimadu waxay soo dhexgeli doontaa si ay Ruushka iyo xulafadiisa uga ilaaliso awoodda NATO iyo Maraykanka, ama sida faallada Smith u xiganayso, “Rooma way hadashay; Suuriya iyo Makedoniyaana markiiba waxay ogaadeen isbeddel ku soo socda muuqaalka riyadoodii. Roomaaniyiintu waxay soo farageliyeen iyagoo ka wakiil ah boqorkii yaraa ee Masar, iyagoo go’aansaday in laga ilaaliyo halaagga uu u qorsheeyey Antiochus iyo Philip. Tani waxay ahayd 200 BC, waxayna ka mid ahayd faragelinnadii ugu horreeyey ee waaweynaa ee Roomaaniyiintu ku sameeyeen arrimaha Suuriya iyo Masar.”

Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.

Rooma, oo ah dhilladii Turos, markaasay bilaabataa inay heesaheeda qaaddo oo ay sinaysato boqorrada dhulka, ka hor intaan boqorradaasu si buuxda ugu iman addeeciddeeda, laba aayadood uun dabadeed. Isla waqtigaas qudhiisa ayaa Dagaalkii Panium dhacay. Sannadka 200 BC wuxuu tilmaamayaa dhilladii Turos oo billowday inay heesto, waxaana ay taas u samaysaa iyadoo la xidhiidha ilaalinta Ruushka, kaas oo Maraykanka iyo Qaramada Midoobay ay hadda ku heshiiyeen inay qaybsadaan si ay uga faa’iidaystaan danahooda wadaagga ah. Dhilladu way ka adkaataa labadoodaba, laakiin markaas “dagaalkii” Panium ayaa dhacaya, oo Maraykanku wuxuu ka adkaadaa Qaramada Midoobay.

Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.

Si astaan ahaan, soddon iyo saddex sannadood ka dib, kacdoonkii Modein wuxuu ka bilaabmaa Maraykanka. Si astaan ahaan, saddex sannadood dabadeed, dib-u-quduus-yeeliddii waxa loogu yeedho Protestantism-ka iyo Jamhuuriyad Dastuuri ah ayaa la aasaasaa, sida uu Hanukkah u metelo. Si astaan ahaan, saddex sannadood dabadeed, muddadii uu matalayey isbahaysigii Yuhuudda iyo Rooma ayaa bilaabmata.

The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.

Dhaqdhaqaaqyadii ugu dambeeyey waxay ahaan doonaan kuwo degdeg ah; sidaas daraaddeed taariikhda lagu matalay siddeed iyo afartan sannadood ee aayadaha ku jirta waxay sharraxaysaa dhacdooyin isdaba-joog ah oo degdeg ah, kuwaas oo wax sii sheegiddu si gaar ah u aqoonsatay inay bilaabmeen wakhtiga dhammaadka ee 1989, waxaana xigay dagaalkii labaad ee aayadaha kow iyo toban iyo laba iyo toban ee 2014, waxaana xigay 2015, markaas oo Trump ku dhawaaqay musharraxnimadiisa madaxweynaha, sidaasna ku bilaabay hawshiisii wax sii sheegidda ee kicinta caalamiyeynta. Marka Trump bilaabo hawsha cabudhinta Dagaalka Sokeeye ee durba socda, wuxuu isku dayi doonaa isbahaysi uu la galo Qaramada Midoobay (NATO—Philip of Macedon), Roomana waxay bilaabi doontaa inay heesto. Isbahaysiga la isku dayay wuxuu isu beddelaa loollanka sarraynta ee u dhexeeya labada quwadood, kaas oo lagu matalay Dagaalkii Panium.

Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.

Panium haddaba waa astaanta jidka ee aayadda saddex iyo tobnaad, halkaas oo dhaqdhaqaaqyada degdegga ah ee ugu dambeeya ee ka horreeya sharciga Axadda ay ka bilaabmaan. Nebiyada oo dhammu waxay ka sii hadleen dhammaadka dunida in ka badan wakhtigii ay ku noolaayeen, Ciisena dabcan wuxuu ahaa kan ugu weyn nebiyada oo dhan. Wax yar ka hor iskutallaabta, taas oo astaan u ah sharciga Axadda, oo ay matalayso aayadda lix iyo tobnaad, Ciise wuxuu safar kula tegay xertiisii Panium. Wakhtigii uu halkaas joogay, iyo casharradii uu halkaas ku soo bandhigay, waxay la jaanqaadaan Dagaalka Panium ee dhawaan imanaya. Taariikhda oo dhan gudaheeda Panium waxay lahayd magacyo dhowr ah, wakhtigii Masiixana magaca Panium wuxuu ahaa Qaysariya Filibbi.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

> “Ciise iyo xertiisii waxay markaas yimaadeen mid ka mid ah magaalooyinka ku yaallay agagaarka Kaysariya Filiboy. Waxay ka baxsanaayeen xuduudihii Galili, iyagoo ku sugan gobol ay sanamcaabuddu ku badnayd. Halkaas xertii waxaa laga fogeeyey saamayntii xakamaynaysay ee Yuhuudiyadda, waxaana loo keenay inay si dhow ula kulmaan cibaadada dadka aan Yuhuudda ahayn. Hareerahooda waxaa ka muuqday noocyo kala duwan oo khuraafaad ah oo ka jiray dhammaan qaybaha dunida. Ciise wuxuu doonayay in aragtida waxyaalahan ay ku hoggaamiso inay dareemaan mas’uuliyaddooda ku wajahan dadka aan Yuhuudda ahayn. Intii uu joogay gobolkaas, wuxuu ku dadaalay inuu ka leexdo dadka waxbariddooda, oo uu naftiisa si buuxda ugu huro xertiisa.”

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> “Wuxuu damacsanaa inuu u sheego silica isaga sugaysay. Laakiin marka hore kaligiis ayuu meel iska tegey, wuuna tukaday si qalbiyadoodu ugu diyaar garoobaan inay aqbalaan erayadiisa. Markuu ku soo biiray, isla markiiba uma uu sheegin wixii uu doonayay inuu u gudbiyo. Intaanu taas samayn ka hor, wuxuu siiyey fursad ay rumaysadkooda isaga ku qirtaan si loogu xoojiyo imtixaanka soo socda. Wuxuu weydiiyey, ‘Dadku yay yidhaahdaan inaan ahay aniga Wiilka Aadanaha?’”

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

> “Nasiibdarro xertii waxay ku qasbanaadeen inay qirtaan in reer binu Israa’iil ay ku guuldarraysteen inay gartaan Masiixoodii. Qaar baa runtii, markay arkeen mucjisooyinkiisa, ku dhawaaqay inuu yahay Wiilka Daa’uud. Dadkii faraha badnaa ee lagu quudiyey Beytsayda waxay jeclaayeen inay isaga ku dhawaaqaan boqorka Israa’iil. Kuwo badanina waxay diyaar u ahaayeen inay isaga u aqbalaan nebi ahaan; laakiin ma ay rumaysnayn inuu yahay Masiixa.”

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> Haddaba Ciise wuxuu soo jeediyey su’aal labaad, oo ku saabsan xertiisii laftooda: “Laakiin idinku yaad igu sheegaysaan inaan ahay?” Butrosna wuu u jawaabay, “Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool.”

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> “Bilowgii hore, Butros wuxuu rumaysnaa in Ciise yahay Masiixa. Dad kale oo badan oo ay wacdintii Yooxanaa Baabtiisaha ku qancisay, oo Masiixa aqbalay, waxay bilaabeen inay ka shakiyaan hawshii Yooxanaa markii la xidhay oo la dilay; oo haddana waxay ka shakiyeen in Ciise yahay Masiixii ay muddada dheer sugayeen. Qaar badan oo xertii ka mid ah oo si kulul u filayay in Ciise qaadan doono meeshiisa carshiga Daa’uud way ka tageen markii ay garteen inuusan lahayn ujeeddo caynkaas ah. Laakiin Butros iyo saaxiibbadiis kama ay jeesan daacadnimadoodii. Habdhaqankii rogrogmada lahaa ee kuwa shalay ammaanay oo maanta canbaareeya ma burburin rumaysadkii raacsanihii runta ahaa ee Badbaadiyaha. Butros wuxuu ku dhawaaqay, ‘Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool.’ Ma uu sugin karaamooyin boqornimo inay Rabbigiisa taaj u saaraan, balse wuxuu aqbalay isaga isagoo ku jira dullaysigiisa.”

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> “Bataros wuxuu muujiyey iimaankii laba-iyo-tobanka. Habase yeeshee, xertu weli aad bay uga fogayd inay garto hawsha Masiixa. Mucaaradnimada iyo marin-habaabintii wadaaddada iyo taliyayaashu, in kastoo aanay iyaga Masiixa ka jeedin karin, haddana waxay ku rideen jahawareer weyn. Jidkoodii si cad uma ay arkin. Saamayntii tababbarkoodii hore, waxbariddii rabbaaniyiinta, iyo xoogga dhaqanku, weli waxay ka dhex istaageen aragtidooda runta. Marba mar fallaadhaha qaaliga ah ee iftiinka ka imanaya Ciise ayaa ku iftiimay, hase yeeshee marar badan waxay ahaayeen sidii niman gudcur dhexdiis ku taataabanaya. Laakiin maalintan, ka hor intaan iyaga laga hor keenin imtixaanka weyn ee iimaankooda, Ruuxa Quduuska ahi wuxuu ku soo degay iyaga isagoo awood leh. Muddo yar indhahoodii waxaa laga jeediyey ‘waxyaalaha la arko,’ si ay u eegaan ‘waxyaalaha aan la arkin.’ 2 Korintos 4:18. Hoosta qariibka dadnimada waxay ku garteen ammaanta Wiilka Ilaah.”

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’

> “Ciise ayaa Butros u jawaabay, isagoo leh, ‘Waad barakaysan tahay, Simoon Bar-yoonaahow; waayo, hilib iyo dhiig tan kuuma ay muujin, laakiin Aabbahayga jannada ku jira ayaa kuu muujiyey.’”

> “The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

> “Runta uu Butros qirtay waa aasaaska iimaanka rumaystaha. Waa taas uu Masiixu qudhiisu ku dhawaaqay inay tahay nolosha weligeed ah. Laakiin lahaanshaha aqoontan ma ahayn wax sal u noqon kara is-maamuusid. Laguma muujin Butros xigmad ama wanaag isaga u gaar ah. Aadanuhu marnaba, naftiisa qudheeda, kuma gaadhi karo aqoonta Ilaahnimada. ‘Waxay u sarraysaa samooyinka; maxaad samayn kartaa? Waxay uga qoto dheer tahay She’ool; maxaad ogaan kartaa?’ Ayuub 11:8. Ruuxa korsashada oo keliya ayaa inoo muujin kara waxyaalaha qotoda dheer ee Ilaah, kuwaas oo ‘isha aanay arag, dhegtuna aanay maqal, oo aan qalbiga binu-aadmiga soo gelin.’ ‘Laakiin Ilaah wuxuu inoogu muujiyey Ruuxiisa; waayo, Ruuxu wax walba wuu baadhaa, xataa waxyaalaha qotoda dheer ee Ilaah.’ 1 Korintos 2:9, 10. ‘Sirta Rabbigu waxay la jirtaa kuwa isaga ka cabsada;’ oo xaqiiqda ah in Butros gartay ammaanta Masiixa waxay ahayd caddayn in isaga ‘Ilaah wax ka baray.’ Sabuur 25:14; Yooxanaa 6:45. Haa, runtii, ‘Waad barakaysan tahay, Simoon Bar-yoona; waayo, jidh iyo dhiig midna kuuma muujin.’”

> “Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

> Ciise wuu sii watay: “Aniguna waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kiniisaddayda ku dul dhisi doonaa; oo irdaha jahannamaduna kama adkaan doonaan.” Ereyga Butros wuxuu ka dhigan yahay dhagax,—dhagax rogmanaya. Butros ma uu ahayn dhagaxii kiniisaddu ku aasaasnayd. Irdaha jahannamadu way ka adkaadeen isaga markii uu Sayidkiisii ku dafiray habaar iyo dhaar. Kiniisaddu waxay ku dhisnayd Mid aanay irdaha jahannamadu ka adkaan karin.

> “Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.

> “Qarniyo badan ka hor imaanshaha Badbaadiyaha, Muuse wuxuu tilmaamay Dhagaxa badbaadada Israa’iil. Gabyaagii sabuuraduna wuxuu ku heesay ‘Dhagaxii xooggeyga.’ Ishacyaahna wuxuu qoray, ‘Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, waxaan Siyoon dhexdeeda u dhigayaa dhagax aasaas ah, dhagax la tijaabiyey, dhagax geeska ah oo qaali ah, aasaas hubaal ah.’ Sharciga Kunoqoshadiisa 32:4; Sabuurradii 62:7; Ishacyaah 28:16. Butros qudhiisu, isagoo waxyigu ku hagayo wax qoraya, ayuu wax sii sheegaygan ku dabaqayaa Ciise. Wuxuu leeyahay, ‘Haddii aad dhadhansateen in Rabbigu naxariis badan yahay; kan aad u imanayseen oo ah dhagax nool, inkastoo dadku diideen, haddana Ilaah hortiisa laga doortay oo qaali ah, idinkuna, sida dhagaxyo nool, waxaa laydin dhisayaa guri ruuxi ah.’ 1 Butros 2:3–5, R. V.”

> “‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

> “‘Aasaas kale ninna ma dhigi karo tan la dhigay mooyaane, taas oo ah Ciise Masiix.’ 1 Korintos 3:11. ‘Dhagaxan duskiisa,’ ayuu Ciise yidhi, ‘waxaan ka dul dhisi doonaa kiniisaddayda.’ Hortiisa Ilaah, iyo dhammaan makhluuqaadka samada ee garashada leh, hortiisa ciidanka aan la arki karin ee jahannamada, Masiixu wuxuu kiniisaddiisa ku aasaasay Dhagaxa nool. Dhagaxaasu waa Isaga qudhiisa,—jidhkiisa uun, oo innaga aawadeen loo jebiyey loona nabarreeyey. Kiniisadda ku dul dhisan aasaaskan, albaabbada jahannamadu kama adkaan doonaan.

> “How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

> “Sida ay kiniisadnayd kiniisadnayd kiniisadnayd kiniisadnayd kiniisadnayd kiniisadnayd kiniisadnayd kiniisadnayd markii Masiixu erayadan ku hadlay! Waxaa jiray oo keliya tiro yar oo rumaystayaal ah, kuwaas oo ay ku jeedsan lahayd awoodda oo dhan ee jinniyada iyo dadka sharka leh; hase ahaatee, kuwa Masiixa raacsan ma ay ahayn inay cabsadaan. Iyagoo lagu dhisay Dhagaxa xooggooda, lama afgembin kari jirin.

> “For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

> “Lix kun oo sano, rumaysadku wuxuu ku dul dhisnaa Masiixa. Lix kun oo sano ayaa daadadkii iyo duufaannadii cadhada shaydaanku ku dhaceen Dhagaxa badbaadadeenna; hase yeeshee isagu weli aan dhaqdhaqaaqin buu taagan yahay.

> “Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘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.’

> “Butros wuxuu muujiyey runta ah aasaaska rumaysadka kaniisadda, Ciisena hadda wuxuu u sharfay isaga isagoo matalaya dhammaan jidhka mu’miniinta. Wuxuu yidhi, ‘Waxaan ku siin doonaa furayaasha boqortooyada samada; oo wax kasta oo aad dhulka ku xidho samada waa lagu xidhi doonaa; oo wax kasta oo aad dhulka ku furto samada waa lagu furi doonaa.’”

> “‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

> “‘Furayaasha boqortooyada jannada’ waa ereyada Masiixa. Dhammaan ereyada Qorniinka Quduuska ah waa kuwiisa, waxaana halkan ku wada jira. Ereyadani waxay leeyihiin awood ay jannada ku furaan kuna xidhaan. Waxay sheegaan shuruudaha dadka lagu aqbalo ama lagu diido. Sidaas daraaddeed shaqada kuwa ku wacdiya ereyga Ilaah waa ur nolol u ah nolol ama dhimasho u ah dhimasho. Kooduna waa hawl culayskeedu ku qotomo natiijooyin daa’im ah.

> “The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

> “Badbaadiyuhu hawsha injiilka si gaar ah uguma uu aaminin Butros. Waqti dambe, isaga oo ku celinaya erayadii Butros lagula hadlay, ayuu si toos ah ugu dabaqay kiniisadda. Isla macnahaasna sidoo kale waxaa lala hadlay laba-iyo-tobankii, iyagoo metelaya jidhka rumaystayaasha. Haddii Ciise uu mid ka mid ah xertiisa u wakiishay amar ama awood gaar ah oo ka sarraysa kuwa kale, ma aynaan arki lahayn iyagoo marar badan ku murmaya kii ugu weynaan lahaa. Waxay u hoggaansami lahaayeen doonista Sayidkooda, oo ay maamuusi lahaayeen kii uu doortay.”

> “Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.

> “Halkii ay qof madax uga magacaabi lahaayeen, Masiixu wuxuu xertiisii ku yidhi, ‘Ha la idinku yeedhin Rabbi;’ ‘sidoo kalena ha la idinku yeedhin sayiddo: waayo Mid keliya ayaa Sayidkiinnu ah, kaas oo ah Masiixa.’ Matayos 23:8, 10.

> “‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

> “Madaxa nin kasta waa Masiixa.” Ilaah, kii wax walba hoos geeyey cagaha Badbaadiyaha, “wuxuu isaga madaxa wax walba uga dhigay kiniisadda, taas oo ah jidhkiisa, buuxnaanta kan wax walba wax walba ku buuxiya.” 1 Korintos 11:3; Efesos 1:22, 23. Kiniisaddu waxay ku dhisan tahay Masiixa oo ah aasaaskeeda; waa inay Masiixa u adeecdaa sidii madaxdeeda. Ma aha inay ku tiirsanaato nin, ama nin xukumo. Qaar badan ayaa ku andacooda in jago aaminnimo oo kiniisadda ku dhex taal ay siiso amar ay ku go’aamiyaan waxa ragga kale rumaysanayaan iyo waxa ay samaynayaan. Andacadan Ilaah ma ansixiyo. Badbaadiyuhu wuxuu ku dhawaaqaa, “Dhammaantiin walaalo baad tihiin.” Dhammaan waxay u nugul yihiin jirrabaad, oo qalad bay geli karaan. Ma jiro makhluuq xaddidan oo aynu ku tiirsanaan karno hanuun. Dhagaxa iimaanku waa joogitaanka nool ee Masiixa ee kiniisadda. Tan ayaa kan ugu itaalka yar ku tiirsanaan karaa, kuwa is moodayana inay kuwa ugu xoogga badan yihiin waxay caddayn doonaan inay yihiin kuwa ugu itaalka yar, haddaanay Masiixa ka dhigan waxtarkooda. “Inkaaran ninkii dadka isku halleeya, oo hilibka ka dhigta cududdiisa.” Rabbigu “waa Dhagaxa, shuqulkiisu waa kaamil.” “Waxaa barakaysan kuwa isaga isku halleeya oo dhan.” Yeremyaah 17:5; Sharciga Kunoqoshadiisa 32:4; Sabuurka 2:12.

> “After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

> “Ka dib qirashadii Butros, Ciise xertiisii wuxuu ku amray inayan ninna u sheegin inuu isagu yahay Masiixa. Amarkan waxaa la bixiyey sababta oo ah diidmada go’aansan ee culimmadii iyo Farrisiintii. Intaas ka sii badan, dadka, iyo xataa xertu, waxay Masiixa ka haysteen fikrad aad u qaldan, sidaas darteed ku dhawaaqid fagaare ah oo isaga ku saabsan ma siin lahayn wax fikrad run ah oo ku saabsan dabeecaddiisa ama shuqulkiisa. Laakiin maalinba maalinta ka dambaysa ayuu isagu isu muujinayey iyaga sida Badbaadiyaha, oo sidaas ayuu u doonayey inuu siiyo iyaga fikrad run ah oo isaga ku saabsan sida Masiixa.”

> “The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.

> “Xerti waxay weli filayeen in Masiixu u taliyo sidii amiir dunyawi ah. In kasta oo uu muddo dheer qariyey qasdigiisa, haddana waxay rumaysnaayeen inuusan weligiis ku sii jiri doonin saboolnimo iyo madmadow; wakhtigu wuu soo dhowaaday markuu boqortooyadiisa dhisi lahaa. In nacaybka wadaaddada iyo rabbaaniyiinta aan marnaba laga adkaan doonin, in Masiixa ay quruuntiisu diidi doonto, oo loo xukumi doono khiyaaneeye, laguna qodbi doono iskutallaabta isagoo dambiile ah,—fikirkaas xerti marnaba ma ay gelin. Laakiin saacaddii xoogga gudcurka ayaa soo dhowaanaysay, oo Ciise waa inuu xertiisa u muujiyo halganka hortooda yiil. Wuxuu murugaysnaa isagoo sii odorosaya tijaabada.” The Desire of Ages, 411-415.

Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.

Aayadda lix iyo tobnaad ee Daanyeel kow iyo toban waxay ka dhigan tahay sharciga Axadda ee dhowaan imanaya ee dalka Maraykanka. Wax yar ka hor saacadda “dhulgariirkaas” murashaxiinta doonaya inay ka mid noqdaan boqol iyo afartan iyo afarta kun ayaa laga toosiyaa hurdadooda. Waxa toosiyaana waa farriin nebiyadeed. Halkaas waxaa lagu muujiyaa laba dabaqadood, oo sida lagu tusay masaalka tobanka gabdhood oo bikrado ah, dabaqaddu mid waxay weelasha ku haysataa saliid, dabaqadda kalena ma haysato. Aayadaha saddex iyo toban ilaa shan iyo toban ee Daanyeel kow iyo toban kaliya ma metelaan taariikhda nebiyadeed ee ka horreysa sharciga Axadda, waxay kaloo metelaan “farriinta,” taas oo, marka loo eego macnaha masaalka tobanka gabdhood oo bikrado ah, ah “saliidda” ay kuwa xigmadda leh yeelan doonaan si ay u helaan shaabadda Ilaah oo kor loogu qaado calan ahaan saacadda dhulgariirka weyn. Maqaalladani hadda waxay gaadheen heerkii ugu sarreeyey ee dhammaan maqaallada, waayo farriinta ay aayadahani gudahooda ku metelaan waa saliidda dahabka ah ee hoos loogu shubo iyada oo loo sii marayo labada dhuumood ee dahabka ah.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Ilaa inta kuwa runta qirta ay Shayddaan u adeegayaan, hooskiisa jahannamada ahi wuxuu ka goyn doonaa aragtidooda Ilaah iyo jannada. Waxay ahaan doonaan sida kuwa lumiyey jacaylkoodii hore. Ma awoodaan inay eegaan xaqiiqooyinka weligeed ah. Waxa Ilaah inoo diyaariyey waxaa lagu matalay Sekaryaah, cutubyada 3 iyo 4, iyo 4:12–14: ‘Markaasaan mar kale u jawaabay, oo waxaan ku idhi isaga, Maxay yihiin labadan laamood oo saytuun ah oo dhex mara labada dhuumood ee dahabka ah oo saliidda dahabka ah iska soo daadshaya? Oo isna wuu ii jawaabay, oo wuxuu igu yidhi, Miyaadan garanayn waxay kuwanu yihiin? Aniguna waxaan idhi, Maya, Sayidkaygiiyow. Markaasuu yidhi, Kuwanu waa labada subkan, oo Rabbiga dhulka oo dhan ag taagan.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Rabbigu waa hodan khayraad oo dhan. Isagu ma laha wax yari xagga waxyaalaha loo adeegsado. Waa sababta oo ah rumaysadkeenna oo yar, duninimadeenna, hadalkeenna jaban, iyo gaalnimadeenna, kuwaas oo ka muuqda wada hadalkeenna, in hoos madow nagu soo ururo. Masiixa laguma muujiyo hadal iyo dabeecad ahaan sida Kan gebi ahaanba la jecel yahay, oo ah kan ugu sarreeya tobanka kun dhexdooda. Marka naftu ku qanacdo inay isu sarraysiiso wax aan jirin, Ruuxa Rabbigu wax yar ayuu u qaban karaa. Aragteenna gaabanu waxay aragtaa hooska, laakiinse ma arki karto ammaanta ka dambaysa. Malaa’iguhu waxay hayaan afarta dabaylood, kuwaas oo loo matalay faras cadhooday oo doonaya inuu iska goosto oo ku cararo oogada dhulka oo dhan, isaga oo jidkiisa ku sida baabba’ iyo dhimasho.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Miyaynu ku seexannaa xadka ugu dhow ee dunida weligeed ah? Miyaynu noqonnaa caajis, qabow, oo meyd ah? Alla haddii kaniisadahayaga lagu heli lahaa Ruuxa iyo neefta Ilaah oo lagu afuufay dadkiisa, si ay cagahooda ugu istaagaan oo u noolaadaan. Waa inaan aragnaa in jidku cidhiidhi yahay, iridduna ay ciriiri tahay. Laakiin markaan ka gudubno iridda ciriiriga ah, ballaadhkeedu xad ma laha.” Manuscript Releases, volume 20, 217.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Kuwa subkan oo taagan Rabbiga dhulka oo dhan agtiisa waxay hayaan jagadii mar la siiyey Shayddaanka isagoo ahaa keruubkii daboolayey. Iyadoo loo marayo makhluuqaadka quduuska ah ee ku wareegsan carshigiisa, Rabbigu wuxuu sii wadaa xidhiidh joogto ah oo uu la leeyahay dadka dhulka deggan. Saliidda dahabka ahi waxay ka dhigan tahay nimcada uu Ilaah ku sii quudiyo laambadaha rumaystayaasha, si aanay u liicin oo u damin. Haddii aanay ahaan lahayn in saliiddan quduuska ah samada looga soo shubo farriimaha Ruuxa Ilaah, xoogagga sharka ahi si buuxda bay dadka u xukumi lahaayeen.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Ilaah waa la quudhsadaa marka aynaan aqbalin farriimaha uu noo soo diro. Sidaas ayaannu ku diidnaa saliidda dahabka ah ee uu jeclaan lahaa inuu ku shubo nafahayaga si loogu gudbiyo kuwa gudcurka ku jira. Marka dhawaaqu yimaado, ‘Bal eega, aroosku waa imanayaa; u baxa inaad ka hor tagtaan,’ kuwa aan helin saliidda quduuska ah, kuwa aan qalbiyadooda ku xannaanayn nimcada Masiixa, waxay ogaan doonaan, sida bikradihii nacasyada ahaa, inaanay diyaar u ahayn inay Rabbigood la kulmaan. Iyagu kuma lahaan doonaan naftooda awood ay saliidda ku helaan, noloshooduna way burburtay. Laakiin haddii la baryo Ruuxa Quduuska ah ee Ilaah, haddii aynu ku baryootanno sidii Muuse yeelay, ‘I tus ammaantaada,’ jacaylka Ilaah ayaa qalbiyadeenna ku firdhi doona. Tuubooyinka dahabka ah dhexdeed, saliidda dahabka ah ayaa nala soo gaadhsiin doonaa. ‘Ma aha xoog, mana aha itaal, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay.’ Marka ay helaan fallaaraha dhalaalaya ee Qorraxda Xaqnimada, carruurta Ilaah waxay u ifayaan sida iftiimo dunida dhexdeeda.” Review and Herald, July 20, 1897.

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