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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Fifteen

Kitaabka Yoo’eel iyo Kaniisadda Adventist-ka Toddobaad ee Maalmaha Dambe ee La’odikiya — Lambarka Shan iyo Toban

Number Fifteen

Lambarka Shan iyo Tobnaad

Author

Jeff Pippenger

Published

December 21, 2025

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I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Waxaan ku doodayaa in ay muhiim tahay in la fahmo xidhiidhka ka dhexeeya astaanta afarta qarni iyo farriinta roobka dambe si loo helo rajada ugu wanaagsan ee lagu garan karo muhiimadda afarta aayadood ee furitaanka cutubka koowaad ee Yoo’eel. Yoo’eel wuxuu ku heesaa gabayga beerta canabka, laakiin tuducdiisa furitaanku waa xidhiidhka nebiyadeed ee axdiga la leeyahay afarta qarni.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Oo wuxuu Abrám ku yidhi, Hubso in farcankaagu ku noqon doono qariib dal aan iyaga lahayn, wayna u adeegi doonaan; oo iyaguna waxay dhibi doonaan afar boqol oo sannadood; Oo weliba quruuntaas ay u adeegi doonaan waan xukumi doonaa; dabadeedna waxay la soo bixi doonaan maal badan. Adiguse nabad baad ugu tegi doontaa awowayaashaa; waxaana lagugu aasi doonaa adigoo cimri wanaagsan gaadhay. Laakiinse qarniga afraad ayay mar kale halkan ku soo noqon doonaan; waayo, xumaanta reer Amoriyiin weli ma ay buuxsamin. Bilowgii 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Qoraalkani waa wax sii sheegiddii ku rumowday nolosha Muuse. Marka kitaabka Yoo’eel uu ku bilaabo heesta beerta canabka isagoo tixraacaya afar qarni oo burbur sii kordhaya, wuxuu kitaabka Yoo’eel la jaanqaadayaa qarniga nebinnimada ee afraad oo ugu dambeeya. Qarnigaasu waa “qarniga la doortay” ee Butros, kuwaas oo looga yeedhay gudcurka oo loogu yeedhay “iftiinkiisa yaabka leh.” Waxaa lagu barbar dhigayaa dhiggooda jiil ahaan, oo lagu matalay qarniga jilbisyada. Qarnigaas afraad oo ugu dambeeya waxaa matala Yooxanaa, kaas oo astaan u ah boqol iyo afar iyo afartan kun, kuwaas oo “loo yeedhay, oo la doortay, oo aamin ah.”

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Waxaa loogu yeedhay 9/11, waxaa lagu doortay Qayladii Saqda-dhexe, oo waxay aamin ku ahaayeen qalalaasaha sharciga Axadda, sida reer Laawi ay aamin ugu ahaayeen fallaagooyinkii dibiga dahabka ahaa ee Haaruun iyo Yeroboocaam. Nafta lagu daahiriyo sida lacagta ee ku xusan Malaakii saddex, waa reer Laawi lagu doortay intii lagu jiray farriinta Qayladii Saqda-dhexe, waayo shaabadayntu waxa lagu dhammaystiraa la jirid iyo ku shubasho Ruuxa Quduuska ah.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Qoraalkii hore waxaan ku soo bandhignay xariijimo ka imanaya taariikhda Muuse, kaas oo Sister White ay u aqoonsato alfa ee waxsii sheegidda Kitaabka Quduuska ah, kaas oo si nebiyad ah ugu xirma Masiixa oo ah omega ee waxsii sheegidda Kitaabka Quduuska ah. Muuse waa dhagaxa aasaaska, Masiixuna waa dhagaxa gunaanadka. Labadooduba waa calaamado badbaadinta dembiga laga helo, sida ay u metelayso samatabbixintii Masar ee lagu helay Muuse. Hase yeeshee dhammaan muujinta xoogga Ilaah ee ku dhacday gacmaha Muuse aad bay uga sii weynaatay markii Masiixu axdiga la adkeeyey kuwa badan toddobaad keliya. Muuse waa alfa, Masiixuna waa omega, omega-na waa tirada “22,” alfana waa tirada “1.”

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Marka aynu ka hadlayno Muuse, waxaynu aragnaa in samatabbixinta dhex marta markhaatigiisa nebiyadeed lagu dhex dejiyey biyo. Samatabbixintiisii laga soo saaray biyihii Niil markii uu dhashay waxay ahayd astaan u taagnayd Nuux oo ku jiray doonnida. Baabtiisnimadii Badda Cas waxay la jaanqaadaysaa Nuux iyo siddeeddii ku jiray doonnida, taas oo iyaduna la jaanqaadaysa baabtiisnimadii Yashuuca ee Webiga Urdun, taas oo Masiixu ku celiyey isla goobtaas qudheeda. Markhaatiga Muuse wuxuu ka bilaabmaa samatabbixin Webiga Niil agtiisa ah, wuxuuna ku dhammaadaa qararka Webiga Urdun. Baabtiisnimadii Masiixu waxay ahayd subkiddiisii si uu uga markhaati furo saddex sano iyo badh oo ku hoggaaminaysay dhimashadiisa, taas oo bilowgii lagu metelay baabtiisnimadiisa. Sarakicitaankiisii waxaa jiray dhawr dhibcood ilaa daadinta buuxda ee Bentakost.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Ballanqaadkii axdiga ee Ilaah uu la galay aadanaha wuxuu ka bilaabmaa Nuux, ballanqaadkiisii axdigana ee uu la galay dad la doortay oo loo sii marayo Ibraahim wuxuu ku rumoobay Muuse. Muuse oo ah alfa wuxuu tusaale u ahaa Ciise oo ah omega, kaas oo iman lahaa oo adkayn lahaa axdiga isagoo la jira “kuwa badan,” ee aan ku koobnayn oo keliya dad la doortay. Isagoo ah nooc Masiixa ka mid ah, dhalashadii Muuse waxay la jaanqaadaysaa axdigii la siiyey Nuux, iyadoo qaansoroobaadku calaamad u yahay dadka oo dhan. Muuse sidoo kale wuxuu la jaanqaadayaa axdigii la siiyey dad la doortay, iyadoo gudniinku calaamad u yahay dadka la doortay. Hawshii axdiga ee Muuse waxay la xiriirtay “kuwa badan,” mana ahayn si fudud dad la doortay oo keliya. Haddii aanay sidaas ahaan lahayn, si joogto ah looguma ay silicteen dadka faraha badan ee qowmiyadaha isku dhafan.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Dhammaan “biyihii samatabbixinta” ee kala duwanaa ee lagu metelay nolosha Muuse oo dhan dhexdeeda, baabtiiskii Bethabara ee Webiga Urdun wuxuu isku xidhaa bilowgii taariikhda axdiga Israa’iil hore ee Dhulka Ballanqaadka ah iyo dhammaadkii taariikhdeeda, intii lagu jiray usbuucii Masiixu axdiga la adkeeyey kuwo badan. Baabtiiska Masiixu wuxuu la jaanqaadaa baabtiiskii Israa’iil hore, labadaba taariikhooduna waxay ka markhaati kacaan sarakiciddiisa markii uu neefsaday dhawr dhibcood oo roob ah, ka hor roobabkii faraha badnaa ee Bentakostiga konton maalmood ka dib. Dhammaan xariiqda alfa iyo oomega marka laga eego Muuse ilaa Masiixa waxaa lagu muujiyey biyaha samatabbixinta.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> “Markii uu xertan waxbarayay, Ciise wuxuu muujiyey muhiimadda Axdigii Hore sida markhaati u ah hawshiisa. Qaar badan oo isu qirta Masiixiyiin ayaa haatan iska tuura Axdigii Hore, iyagoo ku andacoonaya inuusan mar dambe wax faa’iido ah lahayn. Laakiin taasu ma aha waxbariddii Masiixa. Aad buu qiimo ugu hayey, ilaa uu mar yidhi, ‘Haddaanay Muuse iyo nebiyada maqlin, xataa haddii mid kuwii dhintay ka soo sara kaco, ma rumaysan doonaan.’ Luukos 16:31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

> “Waa codka Masiixa kan ku hadlaya awowayaashii hore iyo nebiyadii, laga bilaabo wakhtigii Aadan ilaa iyo dhacdooyinka ugu dambeeya ee wakhtiga. Badbaadiyaha waxaa lagu muujiyey Axdigii Hore si la mid ah oo cad sida Axdiga Cusub. Waa iftiinka ka imanaya waayihii nebiyadii hore kan si caddaan iyo qurux leh u soo bandhiga nolosha Masiixa iyo waxbaridda Axdiga Cusub. Mucjisooyinka Masiixu waa caddayn ilaahnimadiisa; laakiin caddayn ka sii xoog badan oo muujinaysa in Isagu yahay Bixiyaha dunida waxaa laga helaa marka nebiyadii Axdigii Hore lala barbardhigo taariikhda Axdiga Cusub.” The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Qoraallada ka hadlaya kitaabka Yoo’eel, waxaynu “isbarbardhigaynay waxsii sheegyada Axdigii Hore iyo taariikhda Axdiga Cusub,” iyo weliba taariikhda Israa’iilka ruuxiga ah ee casriga ah. Haddii ay tahay Axdigii Hore ama Axdiga Cusub ama taariikhda saddexda malaa’igood ee bilaabatay 1798, dhammaan xariiqyadaasu waxaa loo matalayaa sida “codka Masiixa.” Maragga qoran ee Kitaabka Quduuska ah iyo Ruuxa Waxsii sheegiddu waa codka Masiixa, codka Masiixuna waa codka Kan ah Erayga Ilaah.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“Codka” Erayga Ilaah waa farriinta Ilaah sida ay ugu muuqato Eraygiisa qoran. Farriintiisa maalmaha ugu dambeeya waa farriinta roobka dambeba, taas oo ay ku jirto roobkii hore, dabadeedna roobkii hore iyo kii dambeba, sida ku qoran Yoo’eel.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Yooxanaa Muujintii helay wuxuu astaan u yahay boqol iyo afartan iyo afar kun ee ku soo noqda jidadkii hore, waayo wuxuu maqlaa “cod” gadaashiisa ka imanaya. “Codka” gadaal ka imanayaa waa codka Masiixa “tan iyo maalmaha Aadan” iyo wixii ka dambeeyey.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

> Markaasaan u jeestay inaan arko codkii ila hadlayey. Oo markaan jeestay, waxaan arkay toddoba laambadood oo dahab ah. Muujintii 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Aayaddani waxa uu ka dhigan yahay kala-go’ ku yimid cutubka koowaad, waayo ilaa aayaddii ka horraysay Yooxanaa wuxuu joogay jasiiradda la yidhaahdo Patmos, laakiin aayadda laba iyo tobnaad ayuu jeestaa, oo halkaas ka dibna Yooxanaa wuxuu ku sugan yahay Quduuska Jannada. Markuu jeestona, sidaas ayuu u yeelayaa, maxaa yeelay aayadda tobnaad ayuu cod gadaashiisa ka maqlay.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Waxaan Ruuxa ku jiray maalintii Rabbiga, oo waxaan gadaashayda ka maqlay cod weyn, sida buun oo kale, oo leh, Anigu waxaan ahay Alfa iyo Oomeega, kan ugu horreeya iyo kan ugu dambeeya; oo, Waxa aad aragto, buug ku qor, oo u dir toddobada kiniisadood ee Aasiya ku yaal; kuwaas oo ah Efesos, iyo Simurna, iyo Bergamos, iyo Tiyatira, iyo Saardis, iyo Filadelfiya, iyo La'odikiya. Muujintii 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Yooxanaa wuxuu matalaa kuwa maqla codka Masiixa oo gadaashooda ka yeedhaya. Wuxuu maqlayaa farriintii buunka ee Yeremyaah ee ahayd in dib loogu noqdo jidadkii hore, jidadkii ay kuwa sharka leh diideen inay ku socdaan, iyo buunka digniinta ah ee ay diideen inay dhegaystaan. Yooxanaa wuu dhegaystay, codkii gadaashiisana ka yeedhayna wuxuu isu aqoonsaday Alfa iyo Oomeega—Kan ku muujinaya jidka cusub jidkii hore.

> And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

> Oo toddobadii laambadood dhexdooda waxaa joogay mid u eg Wiilka Aadanaha, oo huwan dhar cagaha gaadhaya, laabtiisana kaga guntan suun dahab ah. Madaxdiisa iyo timihiisuba waxay u caddaayeen sida dhogorta, sida barafka u caddaan; indhihiisuna waxay ahaayeen sida olol dab ah; cagihiisuna waxay la ekaayeen naxaas wanaagsan, sidii iyagoo foornada ku gubanaya; codkiisuna wuxuu la mid ahaa guuxa biyo badan. Gacantiisa midigna wuxuu ku hayay toddoba xiddigood; afkiisana waxaa ka soo baxay seef af badan oo laba af leh; wejigiisuna wuxuu ahaa sida qorraxdu u iftiinto xooggeeda. Muujintii 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Aayadda laba iyo tobnaad Yooxanaa dib buu isu rogaa, wuxuuna arkaa muuqaal Masiixa ah oo Sister White la waafajisay muuqaalkii Masiixa ee Daanyeel arkay, kaas oo ah isla muuqaalka ay Ishacyaah, Yeremyaah, Yexesqeel, iyo Bawlos arkeen.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Waa anigoo xiisayn iyo hammuun qoto dheer leh ayaan u sii eegayaa wakhtiga ay dhacdooyinkii maalinta Bentekoste mar kale ku soo noqon doonaan iyagoo leh awood ka sii weyn tii munaasabaddaas jirtay. Yooxanaa wuxuu leeyahay, ‘Waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh awood weyn; dhulkuna wuxuu ku iftiimay ammaanteeda.’ Markaas, sidii xilligii Bentekoste, dadku waxay maqli doonaan runta oo iyaga loogu sheegayo, nin kastana afkiisa hooyo.”

> “God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Ilaah wuxuu nolol cusub ku afuufi karaa naf kasta oo si daacad ah u doonaysa inay isaga u adeegto [Aadan iyo dooxadii lafaha ee Ezekiel], oo wuxuu bushimaha ku taaban karaa dhuxul nool oo meesha allabariga laga soo qaaday [Ishacyaah], oo ka dhigi karaa kuwo hadalkoodu ku hadhsan yahay ammaantiisa. Kumannaan cod ayaa lagu shubi doonaa awoodda ay ku sheegaan runnooyinka yaabka leh ee Erayga Ilaah. Carrabka taataabaya waa la furfuri doonaa [carrabkii kale ee Ishacyaah], kuwa cabsida badanna waa la xoogayn doonaa si ay markhaati geesinnimo leh ugu qaadaan runta. Rabbigu ha ka caawiyo dadkiisa inay macbudka nafta ka nadiifiyaan wasakh kasta [Laawiyiintii Malaakii], oo ay ilaashadaan xiriir sidaas u dhow oo ay isaga la leeyihiin, si ay uga qaybqaataan roobka dambe marka la daadin doono.” Review and Herald, July 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Aragtida aynu ka fiirsanayno waxa ku jirta sifaynta codka Masiixa. Markii Yooxanaa jeestay oo uu maqlay codka Masiixa, wuxuu ahaa sida dhawaaqa “biyo badan.” Marka codka Masiixu ka hadlo axdigiisa uu la leeyahay dadka ama dad la doortay, waxa lala xidhiidhiyaa biyo badan. Farriinta Daanyeel toddoba ilaa sagaal waxaa shaabaddu ka furantay 1798, dabadeedna, 1989 ayaa farriinta Daanyeel toban ilaa laba iyo toban laga furay shaabaddii. 1798 waxa lala xidhiidhiyaa codka Webiga Ulaay, 1989-na waa codka Webiga Xiddeqel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Iftiinkii Daanyeel ka helay Ilaah waxaa si gaar ah loo siiyey maalmahan ugu dambeeya. Ru’yoyinkii uu ku arkay hareeraha webiyada Ulai iyo Hiddeqel, oo ah webiyada waaweyn ee Shincaar, hadda waxay ku jiraan geeddi-socodka rumoobidda, oo dhacdooyinkii oo dhan ee hore loo sii sheegayna dhaqso bay u dhici doonaan.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Webiga Urdun waa xidhiidhka ka dhexeeya taariikhda axdiga alfa iyo taariikhda axdiga oomega ee reer binu Israa’iiltii hore. Erayga Urdun macnihiisu waa “kan soo dega,” wuxuuna matalaa Masiixa, “kan weyn ee soo dega.”

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

> Maskaxdanu ha idinku jiro, taas oo ku jirtay Ciise Masiixna: Kaasoo isagoo ku jiray suuradda Ilaah, aan u haysan wax la boobo inuu Ilaah la siman yahay; laakiinse isagaa is-hoosaysiiyey, oo qaatay suuradda addoon, waxaana laga dhigay ekaanta dadka; oo markii muuqaal ahaan loo helay sida nin, ayuu is-hoosaysiiyey, oo addeecay ilaa dhimasho, xataa dhimashada iskutallaabta. Filiboy 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Webiga Urdun wuxuu matalaa Masiixa oo ah “kan weyn ee soo dega,” Urdunna waa isku-xidhka u dhexeeya taariikhda alfa iyo omega ee dadka Ilaah ee la doortay, kuwaas oo la siiyey beer canab ah inay ilaaliyaan. Biyaha samatabbixinta ee Muuse waxay matalaan codka Masiixa, kaas oo la maqli karo haddii naftu ay se dib u jeesato, si ay u maqasho “codka ka dambeeya,” codka ay markaas maqli lahaayaanna waa—codka biyo badan. Laga soo bilaabo daadkii Nuux ilaa burburkii Yeruusaalem ee 70 AD, biyaha samatabbixinta waxaa loo soo bandhigay calaamado jid ah oo loogu talagalay dadka axdiga Ilaah. Calaamadahaas jidka waxay matalaan taariikhda gudaha ee dadka axdiga ugu dambeeya ee Ilaah, kuwa boqol iyo afar iyo afartan kun. Biyaha quudiya Webiga Urdun waxay ka soo farcamaan sayaxa iyo barafka ku urura buuraha Xermoon, kuwaas oo sameeya biyaha madaxa ee Webiga Urdun.

> A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

> Gabaygii korniinka ee Daa’uud. Bal ogaada sida ay u wanaagsan tahay oo u macaan tahay in walaaluhu ay wada degganaadaan iyagoo midnimo ku jira! Waxay la mid tahay saliidda qaaliga ah ee madaxa lagu shubay, oo ku soo daadatay gadhka, xataa gadhkii Haaruun; oo ku degtay cidhifyada dharkiisa; Sida sayaxa Xermoon oo kale, iyo sida sayaxa ku soo degay buuraha Siyoon; waayo, halkaas ayaa Rabbigu ku amray barakada, xataa nolosha weligeed ah. Sabuurradii 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Biyahaas ayaa sidoo kale dhaliya godka Pan, oo ah berked qoto dheer oo ku taalla god ku dhex yaal Panium ee Daniel 11:13–15, iyo Caesarea Philippi ee wakhtigii Butros. Ilaha sare ee Webiga Urdunna sidoo kale waxay dhaliyaan berkedda shaydaanniga ah ee godka Pan. Codka biyaha badan wuxuu tilmaamayaa in khilaafka weyn ee u dhexeeya Masiixa iyo Shayddaanku uu ka soo bilaabmay buuraha dhaadheer ee Hermon.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Aniguna waxaan kugu leeyahay, Inaad tahay Butros, oo dhagaxan dusheeda ayaan ka dul dhisi doonaa kiniisaddayda; oo irdaha jahannamadu kama adkaan doonaan. Matayos 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Magaca “Hermoon” wuxuu ka dhigan yahay “quduus, la quduuseeyey, loo hibeeyey, ama la kala soocay,” waana astaan samada, oo ah isha biyaha oo dhan iyo bilowgii murankii weynaa sida ay u metelaan “albaabbada cadaabta,” taas oo ahayd magaca Ciise ku dabaqay godka Pan markii uu joogay Kaysariya Filibbi. Xaaladdaas dhexdeeda magaca Simoon Barjoonaa waxaa loo beddelay Butros. Simoon wuxuu ka dhigan yahay ‘kan maqla,’ Barjoonaana wuxuu ka dhigan yahay ‘wiilka qoolleyda.’ Simoon wuxuu astaan u ahaa nafta maqashay farriintii baabtiiskii Ciise ee uu matalayey Ruuxa Quduuska ah oo ku yimid qaabka qoolley. Sida mid maqlay farriinta baabtiiskii Masiixa, Butros waa la beddelay, isaga oo matalaya 144,000-ka. Butros waa la shaabadeeyey intii uu joogay Paniyum, taas oo ah aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee Daanyeel kow iyo toban.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Laga soo bilaabo biyaha Hermoon, webiga Urdun, oo ah astaan Masiixa—kan weyn ee soo degay—wuxuu safarkiisa ku soo gabagabeeyaa Badda Dhimatay. Samada, halkaas oo sayaxa noloshu ka soo burqado, Masiixu wuxuu u soo degay dhimashadii iskutallaabta, taas oo ay Badda Dhimatay u taagan tahay. Xeebta Badda Dhimatay waa oogada dhulka ee bannaanka u furan ugu hoosaysa dunida. Webiga Urdun ee hoos u soo degaa, wuxuu ku soo degaa heerka biyaha ugu hooseeya dunida, sida Masiixu ugu soo degay dhimashadiisii iskutallaabta. Laga soo bilaabo biyaha nolosha ilaa biyaha dhimashada, Webiga Urdun wuxuu u taagan yahay soo-degidda Masiixa ee samada ilaa iskutallaabta.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Mawduucyo muhiim ah oo ku jira waxsii sheegyada Kitaabka Quduuska ah waxay la xidhiidhaan biyo, waxsii sheegyada Kitaabka Quduuska ahuna waa codka Masiixa, kaas oo ah codka biyo badan. Dhilladii Baabuloon waxay ku fadhidaa biyo badan, biyihii Webiga Yufraadna waa la engejiyey si loogu diyaariyo jidka boqorrada bari ka yimaada; baayacmushtarradii iyo boqorradiina meel fog ayay ka taagan yihiin oo u barooranayaan, waayo maraakiibtii Tarshiish waxaa lagu baabbi’iyey badaha dhexdooda; axdigii dhimashada ee sakhraamiintii Efrayim aqbaleen markii ay isku qariyeen been hoosteeda, waxaa baabi’iya daadkii xoogga badnaa ee sharciga Axadda ee baadariga.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Markay Walaasha White tixraacayso “webiyada waaweyn ee Shinar,” waxay ka hadlayso Webiyada Tigris iyo Furaat. Biyahaas waxaa dib loogu raaci karaa Beertii Ceeden, halkaas oo ay yihiin webiga saddexaad iyo kan afraad ee ka soo baxa Ceeden.

> And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

> Oo magaca webiga saddexaaduna waa Xiddeqel; kaasu waa kan u qulqula dhanka bari ee Ashuur. Oo webiga afraaduna waa Yufraad. Bilowgii 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hiddekel waa Tigris, dabcan, Furaatna wuxuu ahaa Furaat, in kastoo taariikh-yahannada iyo fiqiga casriga ahi arrintaas ku kala aragti duwan yihiin. Waxay ku adkaysanayaan in Ulai uusan ahayn webi weyn, balse uu si fudud u ahaa marin-biyood gacanta lagu sameeyey oo ku yiilay Faaris, ee aan ahayn Shinar. Isla maamulladaas aadamiga ahi waxay caddeeyaan in labada webi oo keliya ee magaca iyo mudnaanta leh ee lala xiriiriyo Shinar ay ahaayeen Tigris iyo Furaat, nebiyadduna waxay sheegaysaa in Ulai iyo Hiddekel ay ahaayeen “webiyada waaweyn ee Shinar.”

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Erayada nebiyaddu ka tidhi farriinta biyaha waxay ka soo horjeedaan khubarada casriga ah, sida ay khubaradii hore uga soo horjeedeen—kuwaas oo ka soo horjeeday farriintii biyaha ee Nuux. Waxaa nala ogeysiiyey in labada aragti ee ay matalaan labada webi ay ku jiraan geeddi-socodka rumoobidda, sidaas darteedna, wax kasta oo lagu matalay labadaa aragti ee lagu bixiyey “labada webi ee waaweyn ee Shinar,” ay dhowaan dhici doonaan. Farriinta la xiriirta webiyadaas waa codka Masiixa, waayo codkiisu waa sida biyo badan. Dajla iyo Furaat waxay matalaan mawduuc weyn oo nebiyadeed, maraggooduna wuxuu la xiriiraa axdigii uu Muuse alpha dejiyey, kaas oo ah isla axdigii uu Masiixu omega xaqiijiyey.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Wax sii sheegidda dhexdeeda, Tigris wuxuu matalaa Ashuur, Yufraatisna waa Baabuloon. Xiriirkan dhexdiisa, iyagu waa labada quwadood oo Yeremyaah libaaxyo ahaan u matalay, kuwaas oo marka hore boqortooyadii woqooyi, dabadeedna boqortooyadii koonfureed, maxaabiisnimo u qaadi lahaa.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israa’iil waa ido firidhsan; libaaxyadu way eryadeen; markii hore boqorkii Ashuur baa liqay; ugu dambayntiina Nebukadreesar oo ahaa boqorkii Baabuloon ayaa lafihiisii jebiyey. Yeremyaah 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Ashuur iyo Baabuloon labaduba waxay ahaayeen cadowyo woqooyi ka xiga boqortooyo kasta oo Israa’iil ah, sidaas darteedna waxay yihiin astaamo u taagan boqorka been-abuurka ah ee woqooyi—awoodda baadariga. Asal ahaan, isla dhaqammadii siyaasadeed iyo diineed ayaa waxaa fuliyey labadan quwadood ee ka soo baxay isla jawi dhaqan, hase yeeshee qaab-dhismeedka siyaasadeed ee Ashuur wuxuu xoogga saaray xeelad-dawladeed, halka; Baabuloon ay xoogga saartay xeelad-kaniisadeed, in kastoo ay aad isugu ekaayeen. Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa heerar qaar waa isku mid, hase yeeshee, Roomaankii jaahiliga ahaa wuxuu metelaa xeelad-dawladeed, Roomaankii baadariga ahaana xeelad-kaniisadeed. Ashuur, marka loo eego xiriirka nebiyadeed ee ay la leedahay Baabuloon, waxay ahayd boqortooyo xeelad-dawladeed, waxaana xigtay Baabuloon oo ahayd awood la mid ah oo xoogga saartay xeelad-kaniisadeed. Ashuur waxay meteshay Roomaankii jaahiliga ahaa, Baabuloonna waxay meteshaa Roomaankii baadariga ahaa. Afartan awoodood dhammaantood waxay ku tunteen meesha quduuska ah iyo ciidanka Ilaah. Ashuur waxay la xiriirtaa webiga Tigris, Baabuloonna webiga Yufraad. Tani waxay waafaqsan tahay engejinta Yufraad ee ku jirta kitaabka Muujintii, si jidka loogu diyaariyo boqorrada bari, sida lagu tusaaleeyey hawshii Kuuros ee uu Yufraad u weeciyey si uu Baabuloon u rido. Baabuloon waa Yufraad; Ashuurna waa Tigris.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Boqorka woqooyi ee wax sii sheegidda ku jirtaa wuxuu qabsadaa dunida inta lagu jiro qalalaasaha sharciga Axadda, dabadeedna wuu dhacaa; hase yeeshee qabsashadaas waxaa marar badan lagu metelaa daad xoog badan oo wax walba rogaya. Sheekada boqorka woqooyi, sida ay u matalaan Ashuur iyo Baabuloon, waxaa lagu calaamadeeyaa webiyo, waayo sheekada waxaa lagu sheegay codka biyo badan.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Dhulka u dhexaysa labada webi waxaa la yidhaahdaa Mesobotamiya, taas oo macnaheedu yahay “dhulka u dhexeeya laba webi.” Labada webi waxay metelaan awoodda woqooyi oo Ilaah u adeegsado inuu ku edbiyo dadkiisa riddada galay isagoo ku kala firdhinaya maxaabiisnimo. Mid ka mid ah durdurrada faracyada ah ee codka biyaha badan ayaa laga helaa magaca “Padanaraam,” kaas oo Qorniinka lagu xusay toban jeer oo keliya. Xusitaanka ugu horreeya wuxuu la xidhiidhaa axdiga, waayo wuxuu tilmaamayaa xididdada dhiigga ee Ribqaah, oo ahayd xaaskii Isxaaq. Aayaddu waxay leedahay:

> And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

> Isxaaqna afartan sannadood buu jiray markuu guursaday Rebeqah, oo ahayd gabadhii Betuu’eel oo reer Suuriya ahaa, kana soo jeeday Padanaram, oo ahayd walaashii Laabaan oo reer Suuriya ahaa.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Dhammaadka afartan sannadood ayaa lagu muujiyey saddexda markhaati ee Muuse inuu horseedayo Qaadeesh, 1863, iyo sharciga Axadda. Guurka Isxaaq waa guur axdi ah oo astaan u ah guurka Masiixa iyo boqol iyo afartan iyo afarta kun xilliga sharciga Axadda, kaas oo ah 1863, kaas oo ah Qaadeesh, kaas oo ah dhammaadka taariikh axdiyeed afartan sannadood ah. Ribqahna waxay ahayd gabadh reer Suuriya ah iyo walaashii Laabaan oo reer Suuriya ahaa, (kaas oo jiilka xiga ee taariikhda axdiga ku jebiyey axdi uu la galay Yacquub oo ahaa wiilka Isxaaq.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

Bethu’eel macnihiisu waa “guriga baabba’a” ama “kan wax baabbi’iya,” sidaas daraaddeed Rebekaah waxay ahayd gabadhii “guriga kan wax baabbi’iya.” Suuriya waxay ka dhigan tahay dhul sare iyo bannaanno siman, Padanaramna waxay ka dhigan tahay Mesobotamiya, ama dhulka u dhexeeya. Rebekaah waxay ka soo jeedday dhiigga Suuriyiinta ee ka yimid Mesobotamiya, oo ah dhulka sare ee u dhexeeya “Tigriska Ashuur” iyo “Yufraadka Baabuloon,” kuwaas oo matala libaaxyadii Rabbigu u adeegsaday kala firdhinta idihiisii riddada noqday. Guriga kuwa wax baabbi’iya ayaa guriga Ilaah kula midoobay guurka Isxaaq iyo Rebekaah. Ma aha wax iska dhacay in xuska ugu horreeya ee Padanaram, labadan webi ee matalaya boqorka nebiyaysan ee woqooyi, kaas oo lagu metelo daad buux-dhaafaya, markii ugu horraysay lagu xuso Bilowgii 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Xidhiidhka guriga cidlaysnaanta la leeyahay dadka axdiga Ilaah wuu sii socdaa markii Yacquub ka cararo Ceesaw, oo uu ku dambeeyo guriga adeerkiis Laabaan, halkaasna uu ka adeego laba muddo oo min 2520 maalmood ah si uu u helo guurka axdiga ee xiga. Mid ka mid ah guurarkaasi wuxuu ku dhammaadaa kala firdhinta boqortooyada woqooyi ee Israa’iil, guurka kalena wuxuu ku dhammaadaa kala firdhinta boqortooyada koonfureed. Markii muddadii kala firdhinta ee labadaas boqortooyo ay ku kala dhammaadeen 1798 iyo 1844, guurkii Yacquub ku hawshooday inuu dhammaystiro labadii muddo ee 2520 ahaa waa la rumoobay, sida aroosku u yimid guurka Oktoobar 22, 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Haddaba Masiixu guursaday Lee’ah, taas oo macnaheedu yahay “daallan oo tabar beelay,” mise wuxuu guursaday Raaxeel, taas oo macnaheedu yahay “socoto wanaagsan?” Lee’ah iyo Raaxeel waxay matalaan laba qaybood oo bikrado socdaal ah, bikrad “daasha” iyo bikrad “si wanaagsan u socota” jidka loogu socdo in Yacquub lala guursado Oktoobar 22, 1844.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Waxay gadaashooda, bilowgii jidka, ka haysteen iftiin dhalaalaya oo la taagay, kaas oo malag ii sheegay inuu ahaa ‘qayladii saqda dhexe.’ Iftiinkaasu wuxuu ka ifay jidka oo dhan, wuxuuna cagahooda siinayay iftiin, si aanay u turunturoon.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Hadday indhahooda ku hayn lahaayeen Ciise, oo hortooda wax yar ka horreeyey, iyaga oo ku hoggaaminaya magaalada, way ammaansanaayeen. Laakiin wax yar dabadeed qaar baa daalay, oo waxay yidhaahdeen magaaladu aad bay u fog tahay, oo waxay filayeen inay mar hore galeen. Markaas Ciise wuu dhiirrigelin jiray iyaga isaga oo kor u qaadaya gacantiisa midig ee ammaanta leh, oo gacantiisa waxaa ka soo bixi jiray iftiin ku lulmaya kooxdii imaatinka, markaasay ku dhawaaqi jireen, ‘Alleluia!’ Qaar kalena si degdeg leh oo geesinnimo aan fiirsasho lahayn ku dheheen iftiinkii ka dambeeyey inuu been yahay, oo waxay yidhaahdeen Ilaah ma ahayn Kii ilaa intaas noo soo hoggaamiyey. Iftiinkii ka dambeeyeyna wuu bakhtiyey, cagahoodana wuxuu kaga tegey gudcur buuxa; markaasay turunturoodeen, oo waxay waayeen araggii calaamadda iyo Ciise, waxayna ka dheceen jidkii iyaga oo hoos ugu dhacay dunida mugdiga iyo xumaanta leh ee hoose.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Sannadkii 1844, dhaqdhaqaaqii Milleriyiinta ee Filadelfiya wuxuu galay guurka. Guurkii Oktoobar 22, 1844 wuxuu kala saaray laba dabaqadood oo caabudayaal ah oo ay matalaan Raaxeel iyo Lee’ah. Raaxeel waxay u taagan tahay dabaqad si guul leh ugu soo safartay jidkii ku socday guurka Oktoobar 22, 1844, laakiinse dabaqaddii Lee’ah way daashay. Markaas ayaa la kala saaray, oo habkii imtixaanka ee malaa’igta saddexaad bilaabmay, isla halkii habkii imtixaanka ee Qayladii Saqda Dhexe ku dhammaaday.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Guurku wuu bilaabmay, dabadeedna waa in la dhammaystiro oo la tijaabiyo. Guurka waxaa la dhammaystiray 1846, waxaana bilaabmay habka tijaabinta ee malaa’igta saddexaad. Sannadihii 1849 iyo 1850 Rabbigu gacantiisii mar labaad buu fidiyey si uu u soo ururiyo kuwa hadhay ee Isaga. Miiskii labaad ee Xabaquuq ayaa markaas taariikhda la dhex dhigay, sida uu u sii astaynayey xirmadii labaad ee Tobanka Amar. Ka dib markii Muuse jebiyey xirmadii kowaad, xirmadii labaad ee looxyada ayaa la soo bandhigay. Jaantuskii 1850 wuxuu beddelay kii 1843, oo sannadkii 1850 tijaabintii reer binu Israa’iiltii hore oo ahayd aroosadda axdiga cusub ee Ilaah waxay sii socotay iyadoo u jihaysan Qaadeesh iyo 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Sannadkii 1856, biyo dheeraad ah oo ka yimid labada webi ayaa soo maray qalinkii Hiram Edson. Iftiinkii ku saabsanaa “toddobada waqti” ee ka soo baxay qalinkii Edson, wuxuu ahaa iftiinkii ay astaan u ahaayeen labada webi ee markhaatifurtoodii nebiyadeed ka bilaabay Beertii Ceeden. Beertii Ceeden waa astaan u ah caasinimadii aadanuhu kaga hor yimid sharciga Ilaah, waana meesha ay biyaha webiyada Ulay iyo Hiddekel ka bilaabaan socdaalkooda. Waxay dhex maraan taariikhda axdiga, waayo Beertaas oo astaan u ah caasinimada, sidoo kale waa meeshii wan lagu gowracay si dhar loogu sameeyo oo lagu beddelo caleemihii berdaha ee saarnaa Aadan iyo Xaawo. Taariikhda axdigu waxay ka bilaabataa axdigii nolosha ee dhex maray Aadan iyo Ilaah. Axdigaas oo uu geedka noloshu astaan u ahaa, wuxuu horseeday axdigii jabay ee Aadan iyo Xaawo, kaas oo bilaabay axdi cusub oo nolosha ah, markii Wankii la gowracay tan iyo aasaaskii dunida uu dhar siiyey lammaanihii qaawanaa oo lumay. Labada webi ee ka soo burqada Beertaas ugu dambayntii waxay noqdaan astaamaha quwadaha uu Ilaah u adeegsado sidii ushii edbintiisa.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> Kaaga reer Ashuur, ushii cadhadayda ah, oo usha ku jirta gacantooduna waa cadho aan leeyahay. Waxaan isaga ku diri doonaa quruun munaafaq ah, oo ku saabsan dadka aan u cadhoodayna waxaan ku amri doonaa inuu boobo, oo uu qafaal qaato, oo uu ku tunto sida dhoobada jidadka. Ishacyaah 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Labadaas webi waxay ka soo qulquleen Ceeden iyagoo u gudbay farcankii Rebeqah iyo guurkeedii axdiga ahaa ee Isxaaq, ka dibna waxay u sii gudbeen Yacquub, halkaas oo biyaha labada webi loogu metelay laba xilli oo kala duwan, oo min toddoba goor ah. Dabadeedna, isla labadaas webi waxay dhex maraan lixda cutub ee ugu dambeysa ee Daanyeel, halkaas oo saddex cutub uu mid kastaaba webi u metelo. Mid ka mid ah webiyadaa wuxuu metelaa korodhka aqoonta ee la furfuray cutubyada toddobaad, siddeedaad, iyo sagaalaad, kan kalena wuxuu metelaa korodhka aqoonta ee la furfuray cutubyada tobnaad, kow iyo tobnaad, iyo laba iyo tobnaad.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Cutubyada toddobaad, siddeedaad, iyo sagaalaad waxaa loo soo bandhigay sida muujintii webiga Ulaay, Masiixna si la mid ah ayaa loogu sawiray cutubyada tobnaad, kow iyo tobnaad, iyo laba iyo tobnaad. Labada muujin ee webiyada, oo mid kasta uu ka kooban yahay saddex cutub, Masiix waxaa lagu muujiyey isagoo biyaha dul taagan.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Oo waxaa dhacday, markii aniga, aniga qudhaydu Daanyeel, aan arkay riyadii, oo aan doonayay inaan garto micnaheeda, bal eeg, waxaa hortayda istaagay wax u eg muuqaal nin. Oo waxaan maqlay cod nin oo ka dhex yeedhaya labada qar ee Ulay, kaasoo dhawaaqay oo yidhi, Jibriilow, ninkan riyada fahamsii. Daanyeel 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Muujintii Masiixa ee cutubka tobnaad waxay la mid tahay muujintii Yooxanaa ku arkay Muujintii cutubka koowaad, oo muujintii Daanyeel ee cutubka siddeedaadna Palmoni wuxuu ahaa biyaha dushooda, sidii uu ahaa cutubka laba iyo tobnaad, halkaas oo uu ku labisnaa maro wanaagsan.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> “Waqtigii booqashadii Gabri’eel, nebi Daani’eel ma uu awoodin inuu helo waxbarid dheeraad ah; laakiin dhowr sano dabadeed, isagoo doonaya inuu wax badan ka ogaado mawduucyo aan weli si buuxda loo sharraxin, ayuu haddana isku taagay inuu Ilaah ka doondoonto nuur iyo xigmad. ‘Waagaas aniga Daani’eel ahu waxaan barooranayay saddex toddobaad oo dhan. Kibis macaan ma aan cunin, hilib iyo khamrina afkayga ma gelin, oo weliba sinnaba isuma aan subkin…. Markaasaan indhahaygii kor u qaaday, oo wax fiiriyey, oo bal eeg nin gaar ah oo qaba dhar linen ah, dhexdiisuna ku xidhnayd dahab saafi ah oo Uufaas ah. Jidhkiisuna wuxuu u ekaa berel, wejigiisuna wuxuu u ekaa hillaac, indhihiisuna waxay ahaayeen sida laambado dab ah, gacmihiisa iyo cagihiisuna midabkoodu wuxuu la mid ahaa naxaas la safeeyey, codka erayadiisuna wuxuu la mid ahaa codka dad faro badan.’

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> Ma aha qof ka hooseeya Wiilka Ilaah kii u muuqday Daanyeel. Sharaxaaddan waxay la mid tahay tan Yooxanaa la siiyey markii Masiix loo muujiyey isaga jasiiradda Patmos. Rabbigeennu hadda wuxuu la imanayaa malaa'ig kale oo samada ah si uu Daanyeel u baro waxa dhici doona maalmaha dambe. Aqoontan waxaa la siiyey Daanyeel, waxaana dhiirrigelin lagu qoray innaga aawadeenna, kuwaas oo dhammaadka dunidu nagu soo gaaray. Review and Herald, February 8, 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Aragtidii Masiixa ee Hiddeqel ee cutubka tobnaad, Masiixu wuxuu taagan yahay biyaha dushooda, wuxuuna huwan yahay maro wanaagsan; aragtida Ulayna sidoo kale wuxuu ku taagan yahay biyaha dushooda. Aragtida Muujintii cutubka koowaad waxay la jaanqaadaysaa aragtida lagu soo bandhigay aragtiyaha Ulai iyo Hiddeqel, halkaas oo Sister White ay ku aqoonsanayso inuu yahay “qof aan ka yarayn Wiilka Ilaah.” Markay aqoonsanayso malaa’igta Muujintii tobnaadna, waxay sheegaysaa in malaa’igtu ahayd “qof aan ka yarayn Ciise Masiix.” Malaa’igta Muujintii tobnaad waxay gacanteeda kor ugu taagtaa samada, waxayna ku dhaarataa Kan nool weligiis iyo weligiis, taasoo ku xidhan aragtida Masiixa ee cutubka laba iyo tobnaad, kaas oo labada gacmoodba kor ugu taaga samada oo ku dhaarta Kan nool weligiis iyo weligiis. Muujintii tobnaadna, wuxuu taagan yahay biyaha iyo dhulkaba.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Waxa ka jira “inta u dhexeysa labada qar ee” webi waa biyo, oo Daanyeelna wuxuu maqlay “cod nin oo inta u dhexeysa labada qar,” sidaas daraaddeed codku wuxuu ka yimid ninkii biyaha dul saarnaa, codkuna wuxuu ahaa sanqadha biyihii webiga Ulay.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

> Oo maalintii afar iyo labaatanaad ee bisha kowaad, anigoo joogay dhinaca webiga weyn oo ah Xiddeqeel; ayaan indhahaygii kor u qaaday, oo wax fiiriyey, oo bal eeg, nin baa halkaas joogay oo maro wanaagsan huwan, dhexdiisana waxaa ku xidhnaa dahab saafi ah oo Uufaas laga keenay. Jidhkiisuna wuxuu la mid ahaa berel, wejigiisuna wuxuu u ekaa hillaac, indhihiisuna waxay ahaayeen sidii laambado dab ah, gacmihiisa iyo cagihiisuna midabkoodu wuxuu la mid ahaa naxaas la safeeyey, codka hadalladiisuna wuxuu la mid ahaa codka dad badan. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Laakiinse adigu, Daanyeelow, erayadan xidh, oo kitaabka shaabadee ilaa wakhtiga dhammaadka; kuwo badan baa hor iyo dib u ordi doona, aqoontuna way sii badnaan doontaa. Markaas anigii Daanyeel waan eegay, oo bal eeg, laba kale ayaa taagnaa, midna dhinacan xeebta webiga, midka kalena dhinacaas xeebta webiga. Mid baa ku yidhi ninkii dharka wanaagsan qabay ee dul taagnaa biyaha webiga, Ilaa goormay ahaan doontaa dhammaadka waxyaalahan yaabka leh? Oo waxaan maqlay ninkii dharka wanaagsan qabay ee dul taagnaa biyaha webiga, markii uu gacantiisa midig iyo gacantiisa bidixba xagga samada u taagay, oo uu ku dhaartay Kan weligiis nool, in ay ahaan doonto wakhti, wakhtiyo, iyo badh; oo marka uu dhammaystiro kala firdhinta xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

> Aniguna waan maqlay, laakiinse ma aanan garan; markaasaan idhi, Rabbiyow, maxaa dhammaadka waxyaalahan noqon doona? Oo isna wuxuu yidhi, Tag jidkaaga, Daaniyeelow; waayo, erayadan waa la xidhay oo waa la shaabadeeyey ilaa wakhtiga ugu dambaysta. Kuwo badan waa la daahirin doonaa, oo waa la caddayn doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh middoodna ma garan doono; laakiinse kuwa xigmadda leh way garan doonaan. Daniel 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Webiyada waaweyn ee Shinar, sida ay Walaashii White u aqoonsatay, labaduba waxay ku xiran yihiin aragti uu Masiixu biyaha dushooda kaga muuqdo isagoo hadlaya; waayo codkiisu waa sida sanqadha biyo badan. Labada aragtiba waxaa lagu weyddiiyaa su’aasha ah “illaa goorma?” Labada webi sidoo kale waxaa lagu matalay “su’aal iyo jawaab”ta Daanyeel ee cutubka siddeedaad, taas oo ah tiirka dhexe iyo aasaaska Adventism-ka. Halkaas, labada webi waxay calaamado u yihiin “toddobada wakhti” ee kala-firdhinta iyo ku tumashada quduuska iyo ciidankaba. Labada webi waxay gutaan doorkooda ah ushii edbinta ee Ilaah, dabadeedna waxay ku qulqulaan taariikhda Millerite-ka ee malaa’igtii kowaad, halkaas oo William Miller uu ka helay jawhaarkiisii ugu horreeyey ee wax sii sheegidda, kaas oo ahaa xariiqda “toddobada wakhti” ee Laawiyiintii labaatan iyo lix. Labada webi waxay matalaan labada kala-firdhin ee 2520 sano, kuwaas oo ay fuliyeen labada libaax ee Ashuur iyo Baabuloon, kuwaas oo lagu matalay Tigris iyo Yufraat, dabcan sidoo kale Leah iyo Rachel, oo ah habaryartii Rebekah carruurteed, kuwaas oo guurkoodii axdiga ahaa uu dhacay markii Isxaaq afartan sannadood jiray, sida ku qoran Bilowgii 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller waxa uu soo bandhigay oo keliya kala firdhinta “toddobadii jeer” ee ka dhanka ahayd boqortooyadii koonfureed ee Yahuudah, taas oo la fuliyey iyada oo la socota waxsii sheegidda 2300-ka sano sannadkii 1844. Sannadkii 1856, “khamriga cusub” ee “toddobadii jeer” ayaa aqoonsaday isla kala firdhintaas oo ku dhacday boqortooyadii woqooyi, taas oo ku dhammaatay 1798. Sida daahfurkii ugu horreeyey ee waxsii sheegid ee William Miller, biyihii webiga Yufraad waxay yimaaddeen iyagoo ah caqiidada alfa ee taariikhda malaa’igtii kowaad. Biyihii webiga Ulay waxay yimaaddeen iyaga oo la socda malaa’igtii saddexaad. Daahfurka alfa ee Miller wuxuu ahaa toddobadii jeer ee uu matalayay webiga Ulay, halka daahfurka omega ee Hiram Edson uu ahaa toddobadii jeer ee uu matalayay webiga Hiddeqel.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 waxay ka dhigan tahay dhererka muddada isku midka u ah boqortooyo kasta, hase yeeshee bilaabmata oo ku dhammaata iyagoo u kala fog afar iyo afartan iyo lix sannadood. 1798 waxay calaamad u tahay wakhtiga dhammaadka iyo imaanshaha malaa’igtii kowaad ee Muujintii afar iyo tobnaad. 1798 waa dhammaystirka 2520-kii sannadood ee kala-firdhinta ee lagu soo dejiyey boqortooyadii woqooyi libaaxii Ashuur. 1844 waa dhammaystirka “toddobada wakhti” ee lagu soo dejiyey boqortooyadii koonfureed, waxaana metela libaaxii Baabuloon. Labada webi waa tiirarka xaddidaya taariikhda farriimaha malaa’igta kowaad iyo tan labaad, kuwaas oo ku dhammaaday imaanshaha tan saddexaad 22-kii Oktoobar, 1844, markii labadaba buunkii toddobaad iyo weliba buunkii yubiliigaba laga dhawaajiyey Maalinta Kafaaraggudka ee tusaale-dhammaystiran.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Markaas waa inaad buunka yubiliiga dhawaaqsiisaan maalinta tobnaad ee bisha toddobaad; maalinta kafaaraggudka waa inaad buunka ka dhawaaqsiisaan dalkaaga oo dhan. Laawiyiintii 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Dhawaaqa buunka toddobaad waa astaan u ah shuqulka Masiixa ee ku midaynaya Ilaahnimadiisa iyo dadnimada, waxaana lagu metelaa 2300 oo sannadood ee araggii Webiga Ulai; dhawaqa buunka yubiliiguna waa astaan u ah axdigii dhulka ee la jebiyey oo lagu soo dejiyey dadka Ilaah, wixii Daanyeel ugu yeedhay habaarka iyo dhaarta Muuse, iyo wixii Muuse ugu yeedhay “muranka axdiga Ilaah.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Haa, reer binu Israa’iil oo dhammu sharcigaaga way ku xadgudbeen, iyagoo kaa leexday si aanay codkaaga u maqlin; sidaas daraaddeed inkaar iyo dhaartii ku qoran sharcigii Muuse oo ahaa addoonkii Ilaah ayaa dusheenna lagu shubay, maxaa yeelay isaga ayaannu ku dembaabnay. Daanyeel 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“Habaar” iyo “dhaarta” lagu qoray “sharciga Muuse” waa “toddoba jeer” ee ku qoran Laawiyiintii labaatan iyo lix. Ereyga loo tarjumay “dhaar” waa isla erayga Cibraaniga ah ee Laawiyiintii lagu tarjumay “toddoba jeer.” Habaaridda ku timaadda jebinta dhaarta axdiga ee cutubka labaatan iyo shan waxaa lagu soo bandhigay cutubka labaatan iyo lix, halkaas oo Muuse habaaridda ku tilmaamayo “muranka axdiga.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Markaasaan anna qudhayduna si ka gees ah ayaan idiinla socon doonaa, oo weliba toddoba jeer ayaan idiinku ciqaabi doonaa dembiyadiinna aawadood. Oo waxaan idinku soo dejin doonaa seef ka aar-gudan doonta xadgudubkii axdigayga; oo markaad magaalooyinkiinna ku urursataan, waxaan belaayo idinku dhex diri doonaa; oo gacanta cadowga ayaa laydiin gelin doonaa. Laawiyiintii 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Rabbigu wuxuu boqortooyadii woqooyi ku keenay seeftii libaaxa Ashuur si uu u “edbiyo” iyaga, isaga oo u gacan gelinaya “gacanta cadowga,” sannadkii 723 BC. Afartan iyo lix sannadood dabadeed, sannadkii 677 BC, boqortooyadii koonfureed waxay dareentay habaarkii Muuse. Habaarka Muuse waa muranka axdiga. Muddo afartan iyo lix sannadood ah libaaxyadii Mesobotamiya ayaa Ilaah adeegsaday si loo fogeeyo oo loo tunto ciidanka. Dhammaadka muddadaas afartan iyo lixda sannadood ah Nebukadnesar wuxuu baabbi’iyey meesha quduuska ah. Ciidankii ku xusan su’aasha Daanyeel ee aayadda saddex iyo tobnaad ee Daanyeel siddeedaad waxaa addoonsaday cadaawayaashood muddo afartan iyo lix sannadood ah, taas oo ku dhammaatay burburinta meesha quduuska ah, taas oo ahayd mawduuca kale ee la doonayay in lagu tunto aayadda saddex iyo tobnaad. Markii webiyaashaasi ay gaadheen 1798 iyo 1844 siday u kala horreeyaan, ciidan ayaa la isu soo ururiyey sidii macbud, waayo ciidanku waa jidh, jidhkuna waa macbud. Dhammaadka muddadaas macbudkii la dhisay afartan iyo lixda sannadood gudahood wuxuu ahaa inuu ku midoobo macbudka jannada guurka Ilaahnimada iyo dadnimada. Guurku wuxuu u dhexeeyaa laba macbud, oo wixii Ilaah isku xiro ma aha inay kala go’aan.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Biyaha Tiigiris wuxuu gaadhay 1798, biyihii Furaatna waxay gaadheen 1844. Wax yar ka hor imaatinka malaa’igta saddexaad, malaa’igta labaad ayaa timid, dabadeedna shirkii teendhooyinka ee Exeter, New Hampshire, ee dhacay Agoosto 12–17, 1844, farriintii Qaylada Saqdhexe ayaa lagu daadiyey. Exeter micnihiisu waa “qalcad biyo,” shirkii teendhooyinkana waxaa ka dhacay shir been-abuur ah oo lagu qabtay teendho kale, kaas oo ay dhiseen koox ka timid Watertown, Massachusetts. Biyaha ka soo farcamay Ceeden, sida ay Sister White sheegtay, waxay qarka u saarnaayeen in loo kala firdhiyo sida “hir duufaan-badeed ah” guud ahaan xeebta bari ee Maraykanka. Dhulgariirkii kiciyey hirkaas duufaan-badeedka ah wuxuu ka dhacay Beertii Ceeden markii Shayddaan ka adkaaday aadanaha, taasoo sababtay gilgilasho dhul oo ba’an gudaha Ceeden ah, hirarkeeduna ay gaadheen Qayladii Saqdhexe ee taariikhdii Milleriyiinta. Hirkaas duufaan-badeedka ahi wuxuu ku fatahaa Qaylada Saqdhexe ee taariikhda boqol iyo afartan iyo afarta kun, hirkii ka billowday dhulgariirkii dembigii Aadan na wuxuu gaadhaa ilaa dhulgariirka sharciga Axadda ee Muujintii cutubka kow iyo tobnaad.

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Codka Masiixu waa codka biyo badan, biyahaas oo isu tegayna waxay ka kooban yihiin farriinta roobka dambe. Ishacyaah iyo wiilkiisa Shearcyaashuub waxay taagan yihiin aayadda saddexaad ee cutubka toddobaad agta barkadda marinka sare, iyagoo soo bandhigaya farriinta roobka dambe wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun. Halkaas ku dhawaaqiddii Ishacyaah ee ku socotay boqorkii nacaska ahaa oo sharka lahaa ee Aaxaas waxay ahayd in Rabbigu ku soo dejin doono Aaxaas biyaha Ashuur, oo ah boqor Sennakeriib, biyihiisuna waxay kor u gaadhi doonaan ilaa qoorta.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Markaasaa Rabbigu mar kale ila hadlay, oo yidhi, Maaddaama dadkan ay diideen biyaha Shiiloox ee aayar u socda, oo ay ku farxaan Resiin iyo wiilka Remalyaah; haddaba sidaas daraaddeed, bal ogaada, Rabbigu wuxuu korkooda ku soo kicinayaa biyaha webiga, oo xoog badan oo badan, kuwaas oo ah boqorka Ashuur iyo ammaantiisa oo dhan; oo isagu wuxuu ka soo gudbi doonaa marinnadiisa oo dhan, oo wuxuu ka tallaabi doonaa xeebihiisa oo dhan; oo isagu wuxuu dhex mari doonaa Yahuudah; wuu fatahi doonaa oo ka gudbi doonaa, wuxuuna gaadhi doonaa ilaa qoorta; baalashiisana fidsankoodu wuxuu buuxin doonaa ballaadhka dalkaaga, Immaanuu’eelow. Ishacyaah 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Axaas wuu diiday biyihii Rabbigu “soo diray,” sidaas daraaddeed Rabbigu wuxuu Axaas ku “soo diray” biyihii Ashuur. Axaas wuxuu ku “farxay” isbahaysigii “Rasiin iyo wiilka Remalyaah.” Axaas wuxuu ku “farxaa” farriin roobka dambeba been-abuur ah oo ay matalaan Rasiin iyo wiilka Remalyaah.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Resiin iyo ina Remalyaah, oo ah Feqax oo ah boqorkii boqortooyada woqooyi, waxay matalaan ekaan been-abuur ah oo Ishacyaah iyo wiilkiisa ah. Boqorkii nacasnimada iyo sharka lahaa, Aaxaas, wuxuu “ku farxaa” isbahaysiga ay matalaan tobanka qabiil ee woqooyi ee Israa’iil iyo Suuriya, isagoo astaan u ah xiriirka sharci-darrada ah ee kaniisadda iyo dawladda ee sharciga Axadda. Aaxaas wuu farxaa, waayo ceeb iyo farxad waa labada dareen ee iska soo horjeeda oo Ruuxa waxyigu adeegsado si uu ula hadlo kuwa lagu matalay doodda roobka dambe. Markii Yeremyaah cunay kitaabkii yaraa, wuxuu ahaa farxadda iyo rayraynta qalbigiisa, Yoo’eelna wuxuu inoo sheegayaa in dadka Ilaah weligood aanay ceeboon doonin. Aaxaas, sida La’odikiya oo kale, waa indha la’, sidaas darteed wuxuu ku farxaa farriinta biyaha beenta ah, isagoo diidaya farriinta biyaha runta ah ee Ishacyaah. Wuxuu ahayd inuu ka xishoodo ku kalsoonaanta farriinta roobka dambe ee been-abuurka ah ee uu matalo daadkii boqorka woqooyi, laakiin wuxuu diiday farriinta Shiiloox.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Farriinta Shiiloox ee Ishacyaah siddeed waa farriinta roobka dambe. Balliga Shiiloox Axdiga Cusub waxaa lagu gartaa inuu yahay balliga Siloam. Cibraani ama Giriig ahaan wuxuu ka dhigan yahay “la soo diray.” Waxaa Masiixa u roonaatay inuu tago si uu u “soo diro” Ruuxa Quduuska ah. Ishacyaah iyo Aaxaas waxay joogaan balliga Shiiloox, imtixaankuna wuxuu ku salaysan yahay in rumaysad lagu qabo balliga Shiiloox sida uu u metelo Ishacyaah iyo wiilkiisu, mise rumaysad lagu qabo Resin iyo wiilka Remalyaah? Aaxaas wuxuu kala dooranayaa laba biyo, biyaha Shiiloox ama biyaha Boqorka Ashuur. Aaxaas wuxuu ku farxay isbahaysiga iyo farriinta ay metelayeen Resin iyo wiilka Remalyaah, sidaas darteedna wuxuu helay daadkii baabba’a, halkii uu ka heli lahaa biyaha si tartiib ah u qulqulaya marka xukunkiisu yimaado. Xukunkiisu wuxuu matalaa sharciga Axadda marka boqorka woqooyi sida daad u fataho dunida oo dhan. Waxay sidaas sameysaa laga bilaabo sharciga Axadda iyo wixii ka dambeeya, marka daadkii Qaylada Habeenbadhkuna uu isaguna dunida qarinayo.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Aaxaas wuxuu ku farxaa isbahaysiga tobanka qabiil ee woqooyi iyo Suuriya, sidaas darteedna wuxuu ku farxaa farriinta isu geysa kaniisadda iyo dawladda, sida ay u metelaan isbahaysi kasta oo sharci-darro ah oo laga helo Erayga Ilaah. Ishacyaah wuxuu matalaa Filadelfiyaan, Aaxaasna La’odikiyaan. Masiixu wuxuu markhaatifurka Ishacyaah ku xiraa kan Isaga qudhiisa marka uu bogsiiyo ninkii indhaha la’aa, oo ahaa La’odikiyaan, barkadda Silowam agteeda.

> And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

> Markii Ciise ag marayay, wuxuu arkay nin indho la’aan ku dhashay. Xertiisiina way weyddiiyeen isaga, iyagoo leh, Macallimow, yaa dembaabay, ninkan mise waalidkiis, si uu indho la’aan ugu dhasho?

> Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

> Ciise ayaa ugu jawaabay, Ninkani dembi ma uu gelin, waalidkiisuna dembi ma ay gelin; laakiin waxay tahay in shuqullada Ilaah isaga lagu muujiyo. Waa inaan sameeyaa shuqullada kii i soo diray intay maalin tahay; habeen baa imanaya, markaas oo aan ninna shaqayn karin. Intaan dunida ku jiro, waxaan ahay iftiinka dunida. Markuu waxyaalahaas sidaas u yidhi dabadeed, ayuu dhulka ku tufay, oo dhoobo ka sameeyey candhuuftii, oo dhoobadii ayuu ku mariyey indhaha ninkii indhaha la’aa, oo ku yidhi, Tag, oo ku maydh berkedda Siloo’am, (taas oo micneheedu yahay, La Diray.) Haddaba wuu tegey oo ku maydhay, dabadeedna isagoo wax arkaya ayuu yimid.

> The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

> Sidaas daraaddeed, derisyadii iyo kuwii hore u arkay isaga isagoo indha la’, waxay yidhaahdeen, Kanu sow kii fadhiyi jiray oo baryi jiray ma aha? Qaar waxay yidhaahdeen, Kanu waa isagii; qaar kalena waxay yidhaahdeen, Wuu la mid yahay isaga; laakiinse isagu wuxuu yidhi, Anigu waa isaga. Sidaas daraaddeed waxay ku yidhaahdeen, Sidee baa indhahaagu u furmeen?

> He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

> Wuu u jawaabay oo yidhi, Nin la yidhaahdo Ciise ayaa dhoobo sameeyey, oo indhahayga ku subkay, oo igu yidhi, Tag berkedda Silowam, oo ku maydh; markaasaan tegey oo maydhay, oo wax arkay. Yooxanaa 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Ninkii indhaha la’aa oo ay weheliyaan boqorka nacaska ah oo sharka leh ee Axaas waxaa lagu tijaabinayaa inay kalsoonidooda saaraan berkedda Siilooxam mise daadkii Ashuur. Ninkii indhaha la’aa wuu garanayaa inuu indho la’ yahay, laakiin Axaas waa taajir, hanti ku kordhay, oo aan waxba u baahnayn. Axaas waa bikradda nacaska ah ee joogta berkedda roobka dambe, ninkii indhaha la’aana waa bikrad xigmad leh. Biyaha ka imanaya Kan la Soo Diray, ama biyaha laga soo diray Ashuur, ayaa ah imtixaanka.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Barkaddu waa meelaha biyuhu isugu yimaadaan; si nebiyaysan ahna, barkaddu waa meesha ay isugu ururaan durdurrada kala duwan, webiyada, togagga, badaha, badweynada, harooyinka, roobka, iyo sayaxa ee dhammaan “biyaha” matala codka Masiixa. Barkadda roobka dambe waxaa sameeya biyaha ka soo qulqula barkadda sare. Barkaddu waxay u taagan tahay farriinta roobka dambe marka loo eego macnaha imtixaan. Aaxaas wuxuu diiday biyaha si deggan u qulqulaya, laakiin ninkii indhaha la’aa wuxuu addeecay farriinta la xidhiidha barkadda. Ciise wuxuu qaatay wax ka mid ah Ilaahnimadiisa, oo lagu matalay “candhuuf,” wuxuuna ku daray dhoobo, taasoo matalaysa isu-geynta Ilaahnimada iyo bini-aadannimada oo Masiixu ku dhammaystiro Quduuska ugu Quduusan.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Masiixu dhulka ayuu tufay, tufkiisiina wuu qasay si uu dhoobo uga sameeyo. Wuxuu farriinta isu-imaatinka Ilaahnimada iyo dadnimada u adeegsaday inuu ku subko indhaha ninkii indhaha la’aa. Farriinta uu isu-imaatinka Ilaahnimada iyo dadnimadu matalo waa farriintii 1888, waxaana loogu talagalay inay qofka ka beddesho xaaladda La’odikiya una beddesho xaaladda Filadelfiya. Hase yeeshee farriintu waxay u baahan tahay ka-qaybgal bini’aadmi. Waa inay tagaan berkedda, dabadeedna way maydhaan.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Dhammaan way wada dembaabeen oo waxay gaadheen gaabis ammaaniddii Ilaah, laakiin Ciise wuxuu yidhi ninkii indhaha la’aa iyo waalidkiis toona ma ay dembaabin. Ciise wuxuu ka saaraya su’aasha eedaynta xaaladda ninkaas indhaha la’aantiisa, wuxuuna u aqoonsanayaa nin loo kiciyey inuu Rabbiga ammaano; ninka nebinnimada ku jira ee waxsii-sheegidda Kitaabka Quduuska ah loogu kiciyo ujeeddada ah in “shuqullada Ilaah la muujiyo” waa calanka, kaas oo ka kooban rag iyo dumar ka soo gudbay La’odikiya una gudbay Filadelfiya. Calanku waa meesha shuqullada Ilaah lagu muujiyo, waayo shuqulkiisu wuxuu ahaa inuu ilaahnimada ku daro aadannimada (sida uu u metelo dhoobada subkan), guulaha shuqulkaasuna waa kuwa aan maqlin oo keliya farriinta La’odikiya, laakiin ah kuwa raacay daawadii ku jirtay farriinta. Daawadii ninkii indhaha la’aana waxay ahayd inuu tago oo maydho. Markuu arkay kaddib uma baahnayn inuu isku dayo inuu Ilaah ammaano; duruufaha ku hareeraysnaa ayaa taas ka dhigay.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Waxay ku bilaabatay imaanshihii Masiixa, waxaana ku xigay hawshii Masiixa. Hawsha ugu dambaysa ee Masiixu ka qabto meeshiisa quduuska ah ee jannada, marka ay la xidhiidho dadka, waa inuu baddelo bani-aadam dooxo ay ka buuxaan lafo qalalan oo dhintay, ama ka soo qaado isagoo meyd ku ah jidadka, ama isagoo u indho la’ sida fiidmeerka. Hawshiisa ugu dambaysaa waa inuu dadkiisa dib ugu abuuro ekaantiisa, waana isla hawshii uu sameeyey markii uu Aadan ka abuuray boodhka dhulka, dabadeedna uu ku afuufay neefta nolosha. Hawsha ugu dambaysaa waa hawshii ugu horraysay, waayo markii hore dhoobada ayuu sameeyey, dabadeedna dhoobadaas ayuu ku subkay nolosha Ruuxiisa. Aadan agtiisa Ruuxu wuxuu ahaa neeftiisa; ninkii indhoolaha ahaa agtiisana wuxuu ahaa biyaha. Dooxadii lafaha dhintay ee Yexesqeel agteedana waxay ahayd farriin isu-ururin ah oo jidhka abuurtay. Dabadeed farriin ku saabsan afarta dabaylood ayaa lagu afuufay jidhka, markaasuuna istaagay isagoo ah ciidan xoog badan.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Intii uu ninkii indhaha la’aa weli indho la’aa ahaa, Ciise ayaa arkay isaga dabadeedna u soo dhowaaday. Wuxuu ugu soo dhowaadaa ninkii indhaha la’aa duruuf su’aal ay xertiisu soo qaadeen dhexdeeda, sidaas darteedna wuxuu u saamaxayaa naftiisa inuu dejiyo qaabkii nebinnimo ee ku habboonaa ee tusaalaha. “Falimaha Ilaah” waa astaan nebinnimo ah oo ku saabsan khadad badan oo kala duwan oo markhaatiyaal ah oo Kitaabka Quduuska ah ku jira. Muujin kasta oo “falimaha Ilaah” ah oo ku jirta Qorniinka waxaa la oofiyaa wakhtiga roobka dambe. Ciise wuxuu dejinayaa macnaha sheekada isagoo u dhigayaa erayada farriinta ugu dambaysa, sida uu Eliiyaah uga wakiil yahay aayadaha ugu dambeeya ee Malaakii.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Waalidka iyo ilmaha indhaha la’ ma aha kuwo dembiilayaal ahaan loo xukumay, waayo kanu waa wakhtigii shuqullada yaabka leh ee Ilaah, oo wakhtigaas quluubta waalidka iyo quluubta carruurtuba way isu jeesan doonaan si ay u arkaan arrinta taagan. Arrintu waxay tahay—in ninka indhaha la’ ee La’odikiya laga beddelay nin la subkay oo Filadelfiya ah iyo in kale. Taasu waa arrinta hortimaadda waalidka iyo ilmaha wakhtiga roobka dambe, waayo kaasuna sidoo kale waa wakhtiga xukunka. Wakhtiga xukunkana waxaa la fuliyaa inta lagu jiro jiilka saddexaad iyo afraad sida ku cad wax sii sheegidda axdiga Ibraahim. Ninka indhaha la’ waa jiilka ugu dambeeya oo ah kan afraad, waalidkiisuna waa kan saddexaad. Muddadaas farriinta Eliiyaah waxay qoysaska gelisaa duruufo lagu qasbo inay aqbalaan ama diidaan farriinta berkedda Silowam. Boqorkii nacaska iyo sharka lahaa ee Aaxaas wuu diiday farriinta berkeddaas, laakiin ninkii indhaha la’aa wuu aqbalay. Farriinta Eliiyaah ee Malaakii waxaa lagu dejiyey macnaha habaar ka hor maalinta weyn oo cabsida leh ee Rabbiga.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Markii Ciise habeeyey duruufaha aynu ka fiirsanayno, wuxuu ku daray soo koobiddiisa ujeeddada mucjisada in ay waajib ku ahayd inuu markaas shaqeeyo, waayo wakhti baa iman doona oo aan ninna shaqayn karin. Shaqada uu tilmaamay waxay ka dhacdaa iftiinka maalinta, dhammaadka shaqadana waxaa lagu matalay habeen. Tixraaciisu wuxuu ku saabsan yahay xidhitaanka wakhtiga imtixaanka.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Markuu dhammaystiro shuqushiisa xukunka, wuxuu iska siibaa dharkiisii wadaadnimada, oo wuxuu gashadaa dharkiisa aarsiga. Markuu dhammaystiro hawshaas kala-soocidda kuwa lunsan iyo kuwa badbaaday, shuqusha badbaadintu way dhammaataa. Wakhtigii nimcadu wuu xidhmaa, waxaana markaas la joogaa habeen aan ninna shaqayn karin. Farriinta Masiixu ma ahayn oo keliya farriintii La’odikiya ee loo jeediyey nin indha la’, balse waxay ahayd farriintii Eliiyaah oo lagu dhex dhigay macnaha dhowrsanaanta xidhitaanka wakhtiga nimcada, taas oo ah dhiirrigelinta quduuska ah ee Masiixa ee uu ugu shaqeeyo badbaadinta nafaha.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Marka hore Masiixu wuxuu u soo dhowaaday ninkii indhoolaha ahaa, dabadeedna wuxuu diyaariyey oo mariyey marhanka, ka dibna wuxuu bixiyey tilmaamo ku saabsan hawl uu ninkii indhoolaha ahaa qasab ku ahayd inuu isagu naftiisa u qabto; waxaana taas la mid ah muhiimaddeeda in, markii uu hawshaas bilaabo, araggiisii dib loogu soo celiyo. Marka uu arag helo, wuxuu ka beddelmayaa La’odikiyaan indhool ah oo wuxuu noqdaa Filadalfiyaan. Xilligii isbeddelka ee labadaas kaniisadood waxaa bilowgii lagu dhammaystiray laga bilaabo 1856 ilaa 1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Muddadaasu waxay ka dhigan tahay kala-soocidda sarreenka iyo haramaha, iyo shaabadaynta ugu dambaysa ee boqol iyo afartan iyo afar kun oo dabadeed kor loo qaadayo sidii calan. Ninkii indhoolaha ahaa markiiba wuxuu noqday diiradda dadweynaha—markuu ka beddelmay La’odikiyaan una noqday Filadelfiyaan. Ninka indhoolaha ahi waa boqolka iyo afartan iyo afarta kun, oo boqorka sharka leh oo nacaska ah ee Aaxaas iyo kuwa sharka lehna waa dadkii axdiga hore ee afka Rabbiga laga mantagay. Isla bartaas taariikhda, Ciise ama candhuuftiisa ayuu u adeegsanayaa inuu ku subko dadkiisa axdiga cusub, ama dadka axdiga hore ayuu afkiisa ka tufayaa.

We will continue these thoughts in the next article.

Waxaan sii wadi doonnaa fikradahan maqaalka xiga.

> “The Coming Crisis

> “Dhibaatada Soo Socota”

> “With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

> “Kan aan qalloocin lahayn Kan Aan Xad Lahayn wuxuu xisaab la leeyahay quruumaha oo dhan. Inta naxariistiisa la bixinayo iyadoo lala socodsiinayo baaqyo toobadkeen ah, xisaabtani way furnaan doontaa; laakiinse marka la gaadho xad go’an oo Ilaah dejiyey, adeegga cadhadiisu wuu bilaabmaa. Markaas xisaabtu way xidhmaysaa; dulqaadka rabbaanigu wuu joogsadaa; mar dambe looma baryi doono naxariis iyaga aawadood.”

> “The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

> “Nebigu, isagoo qarniyada soo dhex eegaya, ayaa wakhtigeenna lagu soo bandhigay araggiisa hortiisa. Quruumaha wakhtigan jooga waxay ahaayeen kuwa helay naxariisooyin aan hore loo arag. Barakooyinka ugu qiimaha badan ee Jannada ayaa la siiyey iyaga; hase ahaatee, kibir sii kordhaya, damac, sanamcaabudid, quudhsiga Ilaah, iyo mahadnaq xun oo hooseeya, ayaa lagu qoray iyaga. Waxay si degdeg ah u soo xidhayaan xisaabtooda Ilaah la leh.”

> “The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

> “Maalmuhu si degdeg ah bay u soo dhowaanayaan marka jahawareer weyn iyo wareer badani ka jiri doonaan dunida diinta. Waxaa jiri doona ilaahyo badan iyo sayidyo badan; dabayl kasta oo cilmiga diineed ah ayaa dhacaysa; Shaydaankuna, isagoo huwan dharka malaa’igta, wuu khiyaanayn lahaa, hadday suuragal ahaan lahayd, xataa kuwa la doortay.

> “The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

> “Quudhsiga iyo yasidda guud ee lagu tuuro cibaadada runta ah iyo quduusnimada, waxay kuwa aan Ilaah la lahayn xidhiidh nool ku hoggaamisaa inay lumiyaan xurmadii ay u hayeen sharcigiisa. Oo sida ixtiraam-darrada sharciga rabbaaniga ahi u sii muuqato, xariiqda kala-soocidda u dhexaysa kuwa ilaaliya iyo dunida iyo kaniisad dunida jecel waxay sii ahaan doontaa mid aad u cad. Jacaylka qaynuunnada Ilaah wuxuu ku kordhaa hal koox, sida ay quudhsigoodu ugu kordho kooxda kale.”

> “The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

> “ANIGA WEYN” ee weyn ayaa caddaynaya sharcigiisa. Wuxuu la hadlayaa kuwa baabbi’iya wakhtiyada duufaannada, daadadka, roobab-dabayleedda xoogga badan, dhulgariirrada, iyo khataraha berriga iyo baddaba. Hadda waa wakhtigii dadkiisu isu muujin lahaayeen kuwo mabda’a run ugu taagan.

> “We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

> “Waxaannu taagan nahay marinka dhacdooyin waaweyn oo murugo iyo maamuus leh. Rabbigu albaabka ayuu joogaa. Buur Saytuun dusheeda ayuu Badbaadiyuhu ku soo bandhigay muuqaalladii ka horrayn lahaa dhacdadan weyn: ‘Waxaad maqli doontaan dagaallo iyo warar dagaallo ah,’ ayuu yidhi. ‘Quruun baa quruun ku kici doonta, boqortooyona boqortooyo; oo waxaa jiri doona abaaro, belaayooyin, iyo dhulgariirro meelo kala duwan. Kuwan oo dhammu waa bilowga xanuunnada.’ Iyadoo waxsii-sheegyadani ay qayb ahaan rumoobeen markii Yeruusaalem la baabbi’iyey, haddana si ka toos ah ayay ugu khuseeyaan maalmaha ugu dambeeya.”

> “John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

> “Yooxanaa iyo nebiyadii kale intuba sidoo kale waxay ahaayeen markhaatiyaal muuqaallada argagaxa leh ee dhici doona iyagoo calaamo u ah imaatinka Masiixa. Waxay arkeen ciidammo isu urursanaya dagaal, iyo quluubta dadka oo cabsi darteed gabbanaysa. Waxay arkeen dhulka oo meeshiisii laga ruxayo, buurahana lagu tuurayo badda dhexdeeda, hirarkeeduna guuxayaan oo kacsan yihiin, buurahana ay gariirayaan bararkeeda daraaddiis. Waxay arkeen maddiibadihii cadhada Ilaah oo la furay, oo belaayo, abaar, iyo dhimasho ku soo degayaan dadka dhulka deggan.

> “Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

> “Ruuxa Ilaah ee xannibaysa dunida mar hore ayaa laga sii qaadayaa. Duufaanno xoog leh, dabaylo waaweyn, masiibooyin badda iyo berrigaba ka dhaca, ayaa midba midka kale si degdeg ah u daba socda. Cilmigu wuxuu isku dayaa inuu waxaas oo dhan sharxo. Calaamadaha nagu soo badanaya ee inoo sheegaya dhowanshaha imaatinka Wiilka Ilaah waxaa loo nisbeeyaa wax kasta oo aan ahayn sababta dhabta ah. Dadku ma garan karaan malaa’igaha waardiyayaasha ah ee xannibaya afarta dabaylood si aanay u dhicin ilaa addoommada Ilaah la shaabadeeyo; laakiin marka Ilaah ku amro malaa’igihiisa inay dabaylaha sii daayaan, waxaa jiri doona muuqaal cadhadiisa aargoosiga ah oo aan qalinna sawiri karin.

> “A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

> “Dhibaato ayaa ina hortaagan; laakiinse addoommada Ilaah ma aha inay naftooda isku halleeyaan xaaladdan weyn ee degdegga ah. Riyooyinkii la siiyey Ishacyaah, Yexesqeel, iyo Yooxanaa, waxaynu ku aragnaa sida aadka ah ee samadu ugu xidhan tahay dhacdooyinka ka socda dhulka. Waxaynu ku aragnaa daryeelka Ilaah u hayo kuwa isaga daacadda u ah. Dunidu ma aha mid aan taliye lahayn. Qorshaha dhacdooyinka iman doona wuxuu ku jiraa gacanta Rabbiga. Weynaanta samadu waxay aayaha quruumaha, iyo weliba arrimaha kiniisaddiisa, ku haysaa ilaalintiisa qudhiisa.

> “God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

> “Ilaah wuxuu muujiyey waxa dhici doona maalmaha ugu dambeeya, si dadkiisu ugu diyaar garoobaan inay ka hor istaagaan duufaannada mucaaradka iyo cadhada. Kuwa laga digay dhacdooyinka hortooda yaal ma aha inay ku fadhiistaan filasho deggan oo ku saabsan duufaanta soo socota, iyagoo isku qalbi qaboojinaya in Rabbigu ilaalin doono kuwa isaga aaminka u ah maalinta dhibaatada. Waa inaynu ahaanno sida niman Sayidkooda sugaya, ma aha filasho aan waxqabad lahayn, balse ku jira hawl daacad ah, iyagoo leh iimaan aan liicayn. Hadda ma aha wakhti lagu oggolaado in maskaxdeennu ku mashquusho waxyaalo muhiimaddoodu yar tahay.”

> “While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

> “Inta dadku hurdaan, Shaydaanku si firfircoon buu wax u habeeyaa si aan dadka Rabbigu u helin naxariis ama caddaalad. Dhaqdhaqaaqa Axadda hadda wuxuu ku sii socdaa gudcurka. Hoggaamiyayaashu waxay qarinayaan arrinta dhabta ah, oo qaar badan oo ku biira dhaqdhaqaaqa xataa iyagu ma arkaan halka hirka qarsoon u sii jeedo. Qirashooyinkiisu waa deggan yihiin, oo muuqaal ahaan Masiixiyiin ah; laakiin markuu hadlo, wuxuu muujin doonaa ruuxa masduulaagga. Waa waajib ina saaran in aynu samayno wax kasta oo awooddeenna ku jira si aynu uga hortagno khatarta la inagu hanjabay. Waa in aynu dadka hor dhignaa su’aasha dhabta ah ee taagan, annagoo sidaas ku samaynayna diidmada ugu wax-ku-oolsan ee ka dhanka ah tallaabooyinka lagu xaddidayo xorriyadda damiirka. Waa in aynu baadhnaa Qorniinka, oo aynu awoodnaa in aynu sheegno sababta rumaysadkeenna. Nebigu wuxuu leeyahay, ‘Kuwa sharka leh shar bay samayn doonaan, oo kuwa sharka lehna midkoodna ma fahmi doono; laakiin kuwa caqliga leh way garan doonaan.’”

> “The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

> “Mustaqbalka muhiimka ahi horteenna ayuu yaallaa. Inaan la kulanno imtixaamihiisa iyo jirribaadihiisa, oo aan gudanno waajibaadkiisa, waxay u baahan doontaa iimaan weyn, tamar, iyo adkaysi. Laakiin si sharaf leh ayaynu u guulaysan karnaa; waayo naf kasta oo feejigan, tukanaysa, oo rumaysan laguma dabin doono xeeladaha cadowga. Samada oo dhammu waxay danaynaysaa wanaaggeenna, oo waxay sugaysaa inaan dalbanno xigmaddeeda iyo xooggeeda. Saamayn kasta oo iska hor imanaysa, ha ahaato mid cad ama mid qarsoon, si guul leh ayaa looga adkaan karaa, ‘mana aha xoog iyo itaal toona, laakiinse waa Ruuxayga, ayuu leeyahay Rabbiga ciidammada.’ Ilaah hadda sida uu waagii horeba ahaa ayuu diyaar ugu yahay inuu ku shaqeeyo dadaallada aadanaha, oo uu waxyaalo waaweyn ku dhammaystiro qalab daciif ah. Guusha kuma heli doonno tiro badan, laakiinse waxaynu ku heli doonnaa isu-dhiibid buuxda oo nafta loo dhiibo Ciise.”

> “Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

> “Haddaba, intii naxariistu weli sii jirto, intii Ciise noo shafeeco samaynayo, aynu si dhammaystiran ugu hawlgalno daa’imadda.” Southern Watchman, December 25, 1906.

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