Article

# The Book of Daniel - Number Eighty-Seven

Kitaabka Daanyeel - Siddeetan iyo Toddobaad

Unveiling the Parable of the Ten Virgins: A Profound Journey through Adventist History

Furfuridda Masaalka Tobanka Bikradood: Socdaal Qoto Dheer oo dhex mara Taariikhda Adventist-ka

Author

Jeff Pippenger

Published

February 20, 2024

Formats

PDF
Word
Song MP3

The parable of the ten virgins illustrates the experience of the Adventist people.

Masaalka tobanka gabdhood ee bikradaha ah wuxuu muujinayaa waayo-aragnimada dadka Adventistka ah.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Masaalka tobanka bikradood ee ku qoran Matayos 25 wuxuu sidoo kale muujinayaa waayo-aragnimada dadka Adventistka ah.” The Great Controversy, 393.

Millerite Adventists fulfilled the parable to the very letter.

Adventistaya Millerite-ku waxay u fuliyeen masaalka ilaa xarafkiisa ugu dambeeya.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Badanaa waxaa laygu tilmaamaa masaalka tobanka gabdhood oo bikradaha ah, shan ka mid ahi caqli bay lahaayeen, shanna nacas bay ahaayeen. Masaalkani waa rumoobay wuuna rumoobi doonaa ilaa xarafka ugu dambeeya, waayo wuxuu si gaar ah ugu khuseeyaa wakhtigan, oo sida farriinta malaa’igta saddexaad, wuu rumoobay wuuna sii ahaan doonaa runta haatan jirta ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.

The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.

Taariikhda dhaqdhaqaaqii malaa’igtii kowaad waxay metelaysaa dhaqdhaqaaqa malaa’igta saddexaad, waxaana diiradda ugu dambaysa ee masalku tahay in bikraduhu haystaan saliidda, taas oo ah farriinta roobka dambe.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Waxaa jira duni ku dhex jiifta xumaanta, khiyaanada, iyo dhalanteedka, iyadoo ku jirta hooska dhimashada lafteeda,—hurda, hurda. Yaa dareemaya xanuunka nafta si ay u toosiyaan? Codkee gaadhi kara iyaga? Maskaxdaydu waxay u sii qaaddaa mustaqbalka marka calaamadda la bixin doono, ‘Bal eega, Aroosku waa imanayaa; u baxa inaad la kulantaan Isaga.’ Laakiin qaar baa dib u dhigi doona helidda saliidda lagu buuxiyo laambadahooda, oo goor dambe ayay ogaan doonaan in dabeecadda, oo ay saliiddu u taagan tahay, aan la isu gudbin karin. Saliiddaasu waa xaqnimada Masiixa. Waxay ka dhigan tahay dabeecad, dabeecadduna lama isu gudbin karo. Ninna mid kale uma heli karo. Mid kastaaba waa inuu naftiisa u helo dabeecad laga nadiifiyey wasakh kasta oo dembi ah.” Bible Echo, May 4, 1896.

The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.

“Saliidda” masaalka ku jirtaa waxay u taagan tahay “dabeecad,” sidoo kale waxayna u taagan tahay “xaqnimada Masiixa.” Dabeecad quduus laga dhigay waxa soo saara oo keliya kuwa cuna Erayga Ilaah.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Iyaga ku quduusee runtaada; eraygaagu waa run. Yooxanaa 17:17.

The “oil” is also the messages of God’s Spirit.

“Saliidda” sidoo kale waa farriimaha Ruuxa Ilaah.

> “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.” Review and Herald, July 20, 1897.

> “Ilaah waa la ceebeeyaa marka aynaan aqbalin farriimaha uu inoosoo diro. Sidaas ayaannu ku diidnaa saliidda dahabka ah ee uu ku shubi lahaa nafahayaga si loogu gaadhsiiyo kuwa gudcurka ku jira.” Review and Herald, July 20, 1897.

The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.

“Saliidda” waa farriimaha Erayga Ilaah ee gudbiya joogitaanka quduus-ka-dhigaya ee xaqnimada Masiixa. Masaalka tobanka gabdhood ee bikradaha ah, oo sidoo kale ah wax sii sheegidda Xabaquuq cutubka labaad, farriinta Qaylada Habeenbadhka, taas oo ah farriinta xaqnimada Masiixa, sida ay u metelayso farriintii Jones iyo Waggoner ee kacdoonkii 1888.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Rabbigu naxariistiisa weyn aawadeed wuxuu dadkiisa ugu soo diray farriin aad u qaali ah isagoo adeegsanaya Waayeellada Waggoner iyo Jones. Farriintani waxay ahayd in dunida si ka sii muuqata loogu hor keeno Badbaadiyaha kor loo qaaday, allabariga dembiyada dunida oo dhan. Waxay soo bandhigtay xaq ka dhigista rumaysadka dhexdiisa iyada oo loo marayo Kafaalaha; waxayna dadka ku casuuntay inay helaan xaqnimada Masiixa, taas oo ka muuqata addeecidda dhammaan amarrada Ilaah. Qaar badan ayaa Ciise indhahooda ka luntay. Waxay u baahnaayeen in indhahooda loo jeediyo shakhsiyaddiisa rabbaaniga ah, mudnaantiisa, iyo jacaylkiisa aan isbeddelin ee qoyska aadanaha. Awood oo dhan ayaa gacmihiisa la geliyey, si uu hadiyado hodan ah ugu qaybiyo dadka, isaga oo siiya hadiyadda aan qiimaha lagu qiyaasi karin ee ah xaqnimadiisa qudhiisa wakiilka banii’aadamka ee aan itaalka lahayn. Tanu waa farriinta Ilaah amray in dunida la siiyo. Waa farriintii malaa’igta saddexaad, taas oo ah in cod weyn lagu dhawaaqo, laguna weheliyay daadinta Ruuxiisa oo qiyaas weyn ah.” Testimonies to Ministers, 91.

The message is the message of the latter rain.

Farriintu waa farriinta roobka dambe.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Roobka dambe waa inay ku da’daa dadka Ilaah. Malaa’ig xoog badan ayaa samada ka soo degi doonta, dhulka oo dhammuna wuxuu ku iftiimi doonaa ammaantiisa.” Review and Herald, April 21, 1891.

When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.

Markii malaa’igtii xoogga badnayd ay soo degtay 11-ka Sebtembar, 2001, roobkii dambe ayaa bilaabay inuu da’o si yar-yar, taariikhdii Millerites-ka sida loogu matalay masalka tobanka bikradood iyo Xabaquuq cutubka labaadna waxay billowday inay soo noqoto. Markaas ayay ahayd markii dadka Ilaah ee maalinta ugu dambaysa ay cuneen kitaabkii ku jiray gacanta malaa’igta, oo sidaas samaynayana dib loogu hoggaamiyey jidadkii hore ee Yeremyaah, sidaas darteedna waxay noqdeen waardiyayaashii ay ahayd inay afuufaan buunka digniinta. Digniinta buunka waxay ahayd farriintii La’odikiya oo Ishacyaah u matalay qaylo weyn.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Qayli cod dheer, hana u tudhin, codkaagana kor u qaad sida buun; dadkayga tus xadgudubkooda, oo reer Yacquubna dembiyadooda. Ishacyaah 58:1.

The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.

Dhaqdhaqaaqa dibu-habaynta ee malaa’igta kowaad iyo tan saddexaad waxay bilaabmaan “wakhtiga dhammaadka.” Halkaas waxaa ka jira “korodhka aqoonta” oo tijaabin doona jiilka markaas nool, laakiin keliya kaddib marka aqoontaas loo daabaco sidii farriin habaysan oo rasmi ah. Intaas dabadeed farriintii habaysnayd waa la “xoogeeyaa”, xoogeeyntaana waxaa lagu calaamadeeyaa soo-degidda malaa’ig. Soo-degidda malaa’igtu waxay aqoonsiinaysaa doodda Xabaquuq, waxaana laba fasal bilaabaan inay aqoonsadaan farriin ah midda runta ah ama midda been-abuurka ah ee roobka dambe. Markaas kuwa aaminka ahu waxay noqdaan waardiyayaasha Ilaah oo bilaaba inay afuufaan farriin digniin ah oo buun ah.

The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.

Farriinta buunka ee runta ahi waxay ku dhisan tahay iftiinka lagu matalay labadii loox ee Xabaquuq. Waa digniinta loo dirayo La’odikiya, waana digniinta aqoonsata dembiyada dadka Ilaah. Muranku wuu sii xoogaystaa ilaa niyad-jabkii ugu horreeyey, markaas oo hal koox ay noqoto “shirka kuwa jees-jeesa,” waardiyayaashii runta ahaana loogu yeedho inay ku soo noqdaan qiirotii ay markii hore u muujiyeen farriinta ka hor niyad-jabka. Markii waardiyayaashu soo noqdeen, waxay garteen inay ku jireen “wakhtiga dib-u-dhigashada”, iyo in farriintii u muuqatay inay fashilantay ay dhab ahaan fulin doonto, laakiin sida nidaamka Ilaah yahay. Farriintaas waxaa la horumariyey muddo gaaban gudaheed (hase ahaatee weli waxay ahayd muddo), oo marka farriintu timaaddo waxaa loo matalaa inay tahay farriinta “Qaylada Habeenbadhka”, taas oo si fudud u ah kordhin ka mid ah farriintii bilaabatay in la xoojiyo markii malaa’igtii soo degtay.

At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.

Markii farriintu timid, kala-soocidii u dhexeysay kuwii aqbalay booska waardiyayaasha markii malaa'igtu soo degtay, iyo kuwii diiday, si buuxda ayaa loo dhammaystiray. Kala-soociddaasu waxay tilmaamaysaa barta lagu daabaco shaabadda boqol iyo afar iyo afartan kun, ka hor shubnaanta roobka dambe iyada oo aan lahayn “cabbiriddii” lagu saaray roobka dambe ee bilaabmay markii malaa'igtu soo degtay.

The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”

Taariikhda Millerites-ku waa sawir tusaale u ah roobkii dambe intii lagu jiray shaabadaynta boqol iyo afar iyo afartan kun. Taariikhdaas dhexdeeda doodda Xabaquuq waxay ku dhisnayd farriin run ah iyo farriin been ah oo ku saabsan roobka dambe. Bawlos wuxuu aqoonsanayaa hal koox inay yihiin kuwa jacayl u qaba runta, halka kooxda kalena ay yihiin kuwa hela khiyaano xoog leh, waayo jacayl uma qabaan runta, iyo maxaa yeelay waxay rumaysteen “been.”

The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.

Dhaqdhaqaaqii Miller wuxuu u taagan yahay horumarinta runta oo kordhaysa aqoon iyo awoodba laga soo bilaabo “wakhtiga dhammaadka,” isla markaana sii socota ilaa lagu gaadho daadinta Ruuxa Quduuska ah ee Qayladii Saqda Dhexe. Dhaqdhaqaaqii Miller wuxuu aqoonsaday calaamado jid oo gaar ah oo is barbar socda, sida “wakhtiga dhammaadka,” “habaynta nidaamsan” ee farriinta oo uu matalo “korodhka aqoonta”, “xoogsiinta” farriinta oo lagu calaamadeeyo malaa’ig soo degaysa, “niyad-jabkii kowaad” oo soo bandhigaya masaalka tobanka bikradood, daadinta Ruuxa Quduuska ah oo loo matalay “Qayladii Saqda Dhexe”, dabadeedna “niyad-jabkii labaad” ee ugu dambeeya, halkaas oo albaab xilliyeed la “xidho” oo albaab xilliyeed kale la “furo”.

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

> “Ilaah wuxuu farriimaha Muujintii 14 siiyey meeshooda ku jirta xariiqda wax sii sheegidda, shaqadooduna ma joogsanayso ilaa la gaaro xidhitaanka taariikhda dhulkan. Farriimaha malaa’igta koowaad iyo tan labaad weli waa run wakhtigan quseysa, waana inay barbar socdaan kan tan ka dambeeya. Malaa’igta saddexaad digniinteeda waxay ku dhawaaqdaa cod weyn. ‘Waxyaalahaas dabadeed,’ ayuu Yooxanaa yidhi, ‘waxaan arkay malaa’ig kale oo samada ka soo degaysa, leh awood weyn, dhulkuna ammaanteedii buu ku iftiimay.’ Iftiimintan gudaheeda, iftiinka saddexda farriimood oo dhan ayaa la isu geeyey.” The 1888 Materials, 804.

The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.

Dhaqdhaqaaqii Millerite, oo astaan u ah dhaqdhaqaaqyada boqolka iyo afar iyo afartan kun, wuxuu ku xidhnaa waxsii sheegyada labada kun iyo saddexda boqol sannadood iyo laba kun iyo shan boqol iyo labaatan sannadood ee Daanyeel cutubka siddeedaad, aayadaha saddex iyo toban iyo afar iyo toban. “Wakhtiga dhammaadka,” wuxuu yimid dhammaadka “toddobada wakhti” ee cadhada Ilaah ku soo degtay boqortooyadii woqooyi ee reer binu Israa’iil. Habaynta rasmiga ah ee farriintii Miller ee 1831, waxay timid laba boqol iyo labaatan sannadood ka dib soo saaristii Kitaabka King James.

> “Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.

> “Mudane Miller, sida kuwii farriintan darted uga soo baxay waddammo kale, markii hore wuxuu u maleeyey inuu waajibkiisii gudan doono isagoo wax ku qoraya oo ku daabacaya wargeysyada dadweynaha iyo buug-yareyaasha. Markii ugu horraysay wuxuu aragtiyihiisa ku daabacay Vermont Telegraph, oo ahaa wargeys Baabtiis ah, laguna daabici jiray Brandon, Vt. Tani waxay ahayd sannadkii 1831.” John Loughborough, The Great Second Advent Movement, 120.

The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”

Dhaqdhaqaaqa “wakhtiga dhammaadka” ee malaa’igta saddexaad waxay timid sannadkii 1989, dhammaadkii boqol iyo lix iyo labaatan sannadood tan iyo kacdoonkii 1863. “Boqol iyo lix iyo labaatan” waa astaan u ah “toddobada wakhti.” Labada dhaqdhaqaaqba waxay ku bilaabmeen rumoobidda “toddobada wakhti.”

The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.

Farriinta dhaqdhaqaaqa malaa’igta saddexaad waxaa si rasmi ah loo qaabeeyey sannadkii 1996, markii la diyaariyey taxane maqaallo ah oo cinwaankoodu ahaa, The Time of the End, kuwaas oo lagu daabacay majallad la odhan jiray, Our Firm Foundation. Maqaalladaas waxaa la daabacay laba boqol iyo labaatan sannadood ka dib Baaqa Madaxbannaanida ee 1776. Farriinta labada dhaqdhaqaaqba waxaa si rasmi ah loo qaabeeyey laba boqol iyo labaatan sannadood ka dib taariikh si toos ah ugu xidhnayd farriinta timid dhammaadka labada boqol iyo labaatanka sannadood.

The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.

Tirada “laba boqol iyo labaatan” waxay ka dhigan tahay xidhiidhka (isku-xidhka) u dhexeeya “toddobada wakhti” ee cadhada Ilaah ku dhacday boqortooyadii koonfureed ee Yahuudah, taas oo bilaabatay 677 BC, iyo bilowgii laba kun iyo saddex boqol oo sannadood ee Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad, sannadkii 457 BC. Tirada laba boqol iyo labaatan waxay isu xidhaa labada waxsii sheegid, labada waxsii sheegidna si wadajir ah ayaa loogu soo bandhigay aayadaha aasaasiga ah ee Adventism-ka, kuwaas oo ah Daanyeel cutubka siddeedaad, aayadaha saddex iyo tobnaad iyo afar iyo tobnaad. Aayadahaas dhexdeeda Masiixu si waxsii sheegid ah ayuu isu soo bandhigay isagoo ah “quduuskaas qaaska ah,” taas oo ah turjumaadda erayga Cibraaniga ah ee “Palmoni,” oo macnihiisu yahay “Tiriyaha Yaabka leh”.

The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.

Tiriyaha Yaabka leh wuxuu soo bandhigayaa labada riyo oo matalaya labada xariiq ee wax sii sheegidda, isla labadii aayadood ee ugu horreeya, kuwaas oo Sister White ay aqoonsatay inay yihiin tiirka dhexe ee Adventism-ka. Barta bilowga waxaa lagu xidhay isku-xidhka astaaneed ee laba boqol iyo labaatan sannadood ilaa wakhtiga ay ku rumoobeen 1844. Cutubka labaad ee Xabaquuq wuxuu ku dhammaadaa aayadda labaatanaad, sidaas darteedna Tiriyaha Yaabka leh wuxuu lambarka “laba boqol iyo labaatan” ku calaamadeeyaa oraah kale, waayo aayaddu waxay tilmaamaysaa sifo asaasi ah oo ka mid ah Maalinta Kafaaraggudka ee astaan-dhammaystiran oo bilaabatay taariikhdaas.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Laakiinse Rabbigu wuxuu ku jiraa macbudkiisa quduuska ah; dhulka oo dhammu hortiisa ha ku aamuso. Xabaquuq 2:20.

The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.

Labada xilli ee nebinnimada ah ee matala tiirka dhexe ee Adventism-ka, kuwaas oo si toos ah uu u soo bandhigay Tiriyaha Cajiibka ahi, waxa isku xidha laba boqol iyo labaatan sannadood; oo Ciise (Tiriyaha Cajiibka ah), kan had iyo jeer dhammaadka wax ku aqoonsada bilowga wax kale, ayaa ku calaamadeeyey dhammaadkooda Oktoobar 22, 1844, tirada laba boqol iyo labaatan.

The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.

Dhaqdhaqaaqa malaa’igta kowaad, sida dhaqdhaqaaqa malaa’igta saddexaad, waxay ka bilaabatay “wakhti dhammaad” ah (1798 iyo 1989 siday u kala horreeyaan), halkaas oo lagu aqoonsado “toddobada wakhti” ee Laawiyiintii lix iyo labaatan. Calaamadda jidka ee xigta ee labadan taariikhoodba waxaa lagu asteeyey dhammaadka laba boqol iyo labaatan sannadood, taas oo iyaduna ah sifo nebiyadeed oo ka mid ah “toddobada wakhti”; waayo bilowgii labada muujin (chazon iyo mareh) waxay metelaan muddo laba boqol iyo labaatan sannadood ah oo isku xidha labadooda.

The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.

Soo-saarkii Kitaabka Quduuska ah ee King James sannadkii 1611, habayntii rasmiga ahayd ee farriintii Miller sida loogu daabacay wargeyska Vermont Telegraph, soo-saarkii Bayaanka Madax-bannaanida, iyo daabacaaddii The Time of the End ee majalladda Our Firm Foundation, dhammaantood waxay ahaayeen daabacaado. Bilowga iyo dhammaadka labadaba labada muddo ee laba boqol iyo labaatan sannadood ah waxay matalaan daabacaad ahaan tiirka taariikheed. Tirada “laba boqol iyo labaatan” waa astaan xidhiidh nebiyadeed, afartaas daabacaadna waxay ku xiran yihiin inay yihiin daabacaado, iyo weliba farriinta lagu metelay “korodhka aqoonta” ee taariikhdooda kala duwan.

The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.

Baybalka 1611-kii waxa ay ka dhigan tahay gaadhsiinta injiilka ee ka timaadda maxkamadaha jannada una timaadda aadanaha. Farriintii Miller waxa lagu dejiyey duruufaha waxsii-sheegyada wakhtiga, labada shax ee quduuska ah ee Xabaquuqna waxa ay si fudud u muujinayaan in farriintii Miller si garaafeed ah loogu sawiray khadadka taariikhda. “Vermont” waxa ay ka dhigan tahay “buur cagaaran,” sida ku xusan waxyigana “cagaar” waa astaan rumaysad.

> “This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.

> “Riyadani waxay i siisay rajo. Xarigga cagaaran wuxuu maskaxdayda uga taagnaa rumaysad, quruxda iyo fudaydka Ilaah lagu aamino na waxay bilaabeen inay naftayda u iftiimaan.” Christian Experience and Teachings, 28.

Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.

Farriintii Miller waxaa loo habeeyey qaab rasmi ah, waxaana laga gaadhsiiyey kaniisadda aaminka ah, waayo “buur” maalmaha ugu dambeeya waa “kaniisad”.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Oo waxay ahaan doontaa maalmaha ugu dambeeya in buurta guriga Rabbiga lagu adkayn doono buuraha dushooda, oo laga sarraysiin doono kuraha; oo quruumaha oo dhammu iyaday u qulquli doonaan. Oo dadyow badan baa tegi doona oo odhan doona, Kaalaya, aynu kor ugu kacno buurta Rabbiga, oo aynu tagno guriga Ilaaha Yacquub; isaguna jidadkiisa ayuu ina bari doonaa, oo waddooyinkiisana waynu ku socon doonnaa; waayo, Siyoon waxaa ka soo bixi doona sharciga, oo erayga Rabbiguna Yeruusaalem buu ka iman doonaa. Ishacyaah 2:2, 3.

The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.

Farriintii imtixaanka ee habaysanayd ee Miller waxay ka timid kaniisaddii aaminka ahayd, daabacaaddiina la odhan jiray *The Telegraph* waxay ka dhigan tahay farriin samada ka timid sida uu ahaa *King James Bible*, waayo erayga “telegraph,” oo laga sameeyey laba eray oo Giriig ah, waa farriin meel fog ka timaadda. Erayga koowaad (*tele*) wuxuu ka dhigan yahay “fog ama meel ka durugsan,” kan labaadna (*grapho*), “qorid ama diiwaangelin.” Markay isu tagaan, waxay ka dhigan yihiin “in meel fog wax looga qoro ama looga gudbiyo.” Sannadkii 1611, Ilaah, isaga oo adeegsanaya soo saariddii *King James Bible*, ayuu samada uga soo gudbiyey farriintiisa, dhammaadka laba boqol iyo labaatan sannadood dabadeedna, farriintii Miller, sida markii ugu horraysay loo habeeyey sannadkii 1831 ee *Vermont Telegraph*, ayaa iyaduna samada uga soo gudbisay farriinta Ilaah. Farriintaasu waxay ahayd “korodhka aqoonta” ee la furay “wakhtiga dhammaadka” sannadkii 1798, taas oo markaas dhalisay geeddi-socod imtixaan oo saddex tallaabo ah jiilkaas. Taariikhdaasu waxay astaan u ahayd taariikhda *Future for America*.

The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.

Baaqa Madax-bannaanida ee 1776 waxay ka dhigan tahay bilowgii bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad. Waxay ka dhigan tahay bilowgii Maraykanka, sidaas darteedna waxay tilmaamaysaa xaddididda madax-bannaanida dhammaadka Maraykanka. Farriinta Future for America (sida magacu tilmaamayo) waxay qeexaysaa dhammaadka lagu matalay bilowgaas iyada oo la daabacay Baaqa Madax-bannaanida. Laba boqol iyo labaatan sannadood ka dib, sannadkii 1996, adeegga soo saaray majalladda The Time of the End wuxuu helay hay’adda sharciyeed ee hore loogu bixiyey Future for America. Sannadkaas, majalladda The Time of the End, oo ka koobnayd maqaallo hore uga soo baxay daabacaaddii la odhan jiray Our Firm Foundation, ayaa la daabacay.

The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.

Magaca adeegga Future for America waxa uu ka hadlayaa taariikhda Bayaanka Madaxbannaanida, waayo daabacaaddaas ayaa calaamadisay bilowgii Maraykanka, Ciisena had iyo goor wuxuu dhammaadka ku tusaaleeyaa bilowga. Cinwaanka daabacaadda oo ah The Time of the End, waxa uu ka hadlayaa labadaba “wakhtiga dhammaadka” ee 1989, iyo weliba dhammaadka wakhtiga tijaabada marka Miikaa’iil istaago. Farriinta si rasmi ah loogu habeeyey daabacaadda (Daanyeel kow iyo toban, aayadda afartan ilaa afartan iyo shan), waxa la furay shaabaddeedii markii Midowgii Soofiyeeti burburay 1989 (wakhtiga dhammaadka), aayadaha la furayna waxay soo bandhigayaan taxane taariikheed oo ka soo socda 1989 ilaa aayadda koowaad ee cutubka laba iyo toban, taas oo tilmaamaysa Miikaa’iil oo istaagaya, iyo xidhitaanka wakhtiga tijaabada aadanaha.

From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.

Laga bilaabo daabacaaddii Bayaanka Xorriyadda, sannadkii 1776, ilaa daabacaaddii majalladda The Time of the End, waxay isu dhigantaa laba boqol iyo labaatan sannadood, bilowga iyo dhammaadkuna waxay ka hadlayaan isla mawduucyadii nebiyadeed. Daabacaaddii The Time of the End waxaa laga soo ururiyey cutubbo markii hore maqaal ahaan loogu daabacay daabacaadda Our Firm Foundation, waxayna u taagan tahay runta nebiyadeed ee ah in, iyada oo aan lagu dhegganayn xaqiiqooyinka aasaasiga ah ee dhaqdhaqaaqii Millerite-ka (kuwaas oo ah “our firm foundation”), ay suurtagal ahayn in la fahmo “korodhka aqoonta” ee “waqtiga dhammaadka” sannadkii 1989.

The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.

Astaanta jidka ee lagu matalo “wakhtiga dhammaadka,” iyo astaanta jidka ee ka dhigan “rasmiyeynta” farriinta ee taariikhaha isbarbar socda ee dhaqdhaqaaqyadii malaa’igta kowaad iyo ta saddexaad, labaduba waxay xambaarsan yihiin curiyeyaasha nebinnimo ee “toddobada goor” ee Laawiyiintii lix iyo labaatan. Astaanta jidka ee xigta ee taariikhahaas isbarbar socda waa awood-siinta farriinta, sida lagu calaamadeeyey soo-degitaankii ama malaa’igta Muujintii toban, 11-ka Agoosto, 1840, ama malaa’igta Muujintii siddeed iyo toban, 11-ka Sebtembar, 2001. Oofinta hooggii labaad ee Muujintii cutubka sagaal ayaa malaa’igta Muujintii toban soo dejisay, oo oofinta hooggii saddexaad ee Muujintii cutubka toban ayaa malaa’igta Muujintii cutubka siddeed iyo toban soo dejisay.

In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.

Taariikhaha isbarbar socda, roobka dambe wuxuu bilaabmaa inuu “rushaysto” marka malaa'igtu soo degto. Halkaas farriinta waxaa lagu “xoogeeyaa” xaqiijinta dhacdadii la sii sheegay. Milleriyiinta ahaan, taasu waxay ahayd joogsigii sarrayntii Cusmaaniyiinta, taas oo ahayd dhammaystirka wax sii sheegidda wakhtiga ee Islaamka ee hoogga labaad ee Muujintii cutubka sagaalaad, aayadda shan iyo tobnaad. Dhaqdhaqaaqa boqolka iyo afartan iyo afarta kunse, taasu waxay ahayd “caraysiintii quruumaha,” wax sii sheegid ku saabsan Islaamka ee hoogga saddexaad oo ku jira wakhtiga buunka toddobaad ee Muujintii toban, aayadda toddobaad, taas oo la dhammaystiray markii la dumiyey dhismayaashii waaweynaa ee Magaalada New York.

Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.

Mid kasta oo ka mid ah calaamadaha waaweyn ee taariikhaha isbarbar socda waxa uu leeyahay xidhiidh toos ah oo la leh hawsha Tiriyaha Cajiibka ah, kaas oo saxeexiisa ku dul dhiga xidhiidhka ka dhexeeya labada aragti ee matala laba kun iyo saddex boqol oo sannadood iyo laba kun iyo shan boqol iyo labaatan sannadood. Ilaaliyayaasha nebiyadeed ee la soo kiciyo markii malaa'igtu soo degto waxay afuufaan buun digniin ah oo ay ku jirto farriinta La'odikiya, taas oo sannadkii 1856 si toos ah ugu xidhnayd furfuridda iftiinka weyn ee “todobada jeer.” Calaamadda jidka ee labada loox ee Xabaquuq, oo ay matalayaan jaantusyadii hormuudka ee 1843 iyo 1850, kuwaas oo labaduba si muuqaal ah u metela “todobada jeer,” waxay timid inta u dhexaysa soo degidda malaa'igta iyo “niyad-jabkii kowaad” ee taariikh kasta oo isbarbar socota.

The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.

Calaamadda jidka ee “wakhtiga dib-u-dhaca” waxay si toos ah ugu xidhan tahay saadaashii fashilantay ee 1843, taas oo ahayd saadalin ku saabsan dhammaystirka labadaba laba kun iyo saddex boqol oo sannadood, iyo weliba laba kun iyo shan boqol iyo labaatan sannadood. Farriintii Qaylada Saqda Dhexe waxay ahayd aqoonsiga dhammaystirka dhow ee labadaas xilli ee wakhtiga nebinnimada. “Albaabka” xidhmay ee dispensational-ka ah ee calaamadda jidka ugu dambaysa wuxuu muujinayaa dhammaystirka labadaas xilli ee nebinnimada, wuxuuna calaamadiyaa meesha buunka toddobaad, ama buunka Jubilee-ga, ka bilaabmo dhawaaqistiisa. Calaamad kasta oo jid ah oo ku jirta taariikh kasta waxay si toos ah ugu xidhan tahay “toddobada jeer,” oo “toddobada jeer” waxay ka dhigan yihiin dunta isku xidha labada taariikhood, labadaas taariikhoodna waxay matalaan farriinta roobka dambe.

We will continue this study in the next article.

Waxaan sii wadi doonnaa daraasaddan maqaalka xiga.

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “Kuwa kuwi ku turuntura erayga, iyagoo caasi ah,” Masiixu waa dhagax gef ah. Laakiin “dhagixii kuwii dhisayay diideen, kaasaa laga dhigay madaxa rukunka.” Sida dhagaxii la diiday, Masiixuna hawshiisii dunidan ku saabsaneed wuxuu u adkaystay dayac iyo xadgudub. Wuxuu ahaa “mid la quudhsaday oo dadku diideen; nin murugo badan, oo xanuun yaqaan ah: ... Isaga waa la quudhsaday, innaguna qiimeyn maynnin.” Ishacyaah 53:3. Laakiin wakhtigu wuu soo dhowaaday markii la ammaani lahaa. Sarakicidda kuwii dhintay ayuu ku ahaan lahaa mid lagu caddeeyo inuu yahay “Wiilka Ilaah oo xoog leh.” Rooma 1:4. Imaatinkiisa labaadna waxaa lagu muujin lahaa inuu yahay Rabbiga samada iyo dhulka. Kuwii imminka qarka u saarnaa inay iskutallaabta ku qodbaan ayaa aqoonsan lahaa weynaantiisa. Hortiisa koonka oo dhan, dhagixii la diiday wuxuu noqon lahaa madaxa rukunka.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Ku alla kii ku dul dhacdana, wuu burburin doonaa oo boodh ka dhigi doonaa.” Dadkii Masiixa diiday waxay dhowaan arki lahaayeen magaaladoodii iyo qaran-koodii oo la baabbi’iyo. Ammaantoodii waa la jebin lahaa, oo loo kala firdhin lahaa sida boodhka dabaysha horteeda. Maxaase ahaa waxa Yuhuudda baabbi’iyey? Wuxuu ahaa dhagaxii, kaas oo, hadday ku dul dhisan lahaayeen, ahaan lahaa ammaankoodii. Wuxuu ahaa wanaagga Ilaah oo la quudhsaday, xaqnimadii oo la diiday, naxariistii oo la fududeystay. Dadku waxay isu taageen mucaaradnimo ka dhan ah Ilaah, oo wax kasta oo ahaan lahaa badbaadadooda waxaa loo rogay halaaggoodii. Wax kasta oo Ilaah u qoondeeyey nolosha ayay u arkeen inay geeri u yihiin. Yuhuuddu markay Masiixa iskutallaabta ku qodbeen, waxaa ku dhex jiray burburkii Yeruusaalem. Dhiiggii lagu daadshay Kalvaari wuxuu noqday culayskii ku ridday halligaad adduunkan iyo kan iman doona. Sidaas oo kale ayay ahaan doontaa maalinta weyn ee ugu dambaysa, marka xukunka ku soo degi doono kuwa diiday nimcada Ilaah. Masiixa oo ah dhagaxii ay ku turunturoodeen ayaa markaas ugu muuqan doona sidii buur aargudanaysa. Ammaanta wejigiisa, taas oo kuwa xaqa ah nolol u ah, waxay kuwa sharka leh u noqon doontaa dab wax guba. Jacaylkii la diiday iyo nimcadii la quudhsaday aawadood, dembiluhu wuu baabbi’i doonaa.”

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.

> “Isticmaalyo badan iyo digniino soo noqnoqday ayuu Ciise ku muujiyey waxa natiijadu ku noqon doonto Yuhuudda marka ay diidaan Wiilka Ilaah. Erayadan ayuu kula hadlayey dhammaan kuwa wakhti kasta jooga ee diida inay isaga u aqbalaan Badbaadiyahooda. Digniin kastaa iyagaa loogu talagalay. Macbudkii la nijaaseeyey, wiilka caasiga ah, beeraleyda beenta ah, kuwa wax dhisa ee quudhsada, dhammaantood waxay leeyihiin wax u dhigma waayo-aragnimada dembiile kasta. Haddii uusan toobad keenin, halaagga ay kuwani hore u sii tilmaameen ayaa isaga ku dhici doona.” The Desire of Ages, 599, 600.

Back to Articles