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

Buugga Yoo'eel iyo Kaniisadda La'odikiya ee Toddobaadka-Maalin Adventistka ah - Lambarka Soddon iyo Lix

Number Thirty-Six

Lambarka Soddon iyo Lix

Author

Jeff Pippenger

Published

January 27, 2026

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In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.

“Qaska” dhexdeeda, taas oo James White ku aqoonsaday kala firidhsanaantii Mileriyiinta ka dambaysay Oktoobar 22, 1844, William Miller wuxuu ku arkay riyo sannadkii 1847, laba sannadood kaddibna waxa la dhigay meeshiisii nasashada.

> “If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.

> “Haddii William Miller uu arki kari lahaa iftiinka farriinta saddexaad, waxyaalo badan oo isaga ula ekaa kuwo mugdi iyo dahsoon leh baa loo sharxi lahaa. Laakiin walaalihiis waxay qirteen jacayl iyo danayn aad u qoto dheer oo ay isaga u hayeen, sidaas darteedna wuxuu mooday inuusan ka go’i karin iyaga. Qalbigiisu wuxuu u janjeeri jiray xagga runta, dabadeedna wuxuu fiirin jiray walaalihiis; iyaguna way ka soo horjeedeen. Miyuu ka go’i kari lahaa kuwii garab iyo garab ula taagnaa ku dhawaaqidda imaatinka Ciise? Wuxuu u malaynayay in hubaalayanay isaga marin habaabin doonin.”

> “God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.

> “Ilaah baa u oggolaaday inuu ku dhaco xoogga Shayddaanka, xukunka dhimashada, oo qabriga ku qariyey isagoo ka fog kuwii had iyo goor ka sii jiidayey runta. Muuse wuu qaldamay markii uu ku dhowaaday inuu galo Dhulkii Ballanka. Sidaas oo kale, waxaan arkay in William Miller uu qaldamay markii uu ku dhowaa inuu galo Kancaanii jannada, isagoo oggolaaday in saamayntiisu ka gees tagto runta. Kuwo kale ayaa isaga taas ku hoggaamiyey; kuwo kale ayaana lagula xisaabtami doonaa. Laakiin malaa’igtu waxay ilaaliyaan boodhka qaaliga ah ee addoonkan Ilaah, oo wuxuu soo bixi doonaa marka la maqlo dhawaaqa buunka ugu dambeeya.”

> “A Firm Platform

> “Madal Adag oo Adag Markii toddobaadkii afraad la xusayey maalinta dhicidda sanad-guurada boqolka iyo kontonaad ee dhaqdhaqaaqa Advent-ka, waxaa ii suurtagashay inaan ka qaybgalo shirkii ka dhacay Fagaaraha Indianapolis, Indiana. Halkaas waxaannu ku maqalnay dood adag oo guul-guulaysata oo uu jeediyey xiddigga saboolka ah ee Dennis Priebe. Muxaadarooyinkii uu halkaas ka jeediyey baadhitaankeenna maadadii ka hadlaysay dabeecadda Ilaah, qiil ka dhigista rumaysadka, iyo dhibaatada anshaxa ee ka taagan Caalamka ayaa noo kiciyey niyad degganid iyo raynrayn. Markii dambe, anigoo maraya qolka bandhigyada, waxaan joogsi gaaban ku istaagay miis ay yaalleen buugaag waaweyn oo qadiimi ah oo waafaqsanaa taariikhda ururkeenna. Halkaas waxa yiillay buugag badan oo uu qoray odayga Advent-ka ee M. L. Andreasen, oo si cad looga dhex arki karay ururintaas la xushay. Muuqaallada qadiimiga ah ee ku yiillay jildiyada duugga ahi waxay ka marag kacayeen waayo-aragnimo adag oo qoto dheer oo nolosha iyo rumaysadka ah. Madaxyadayada iyo quluubtayaduba inta badan waxay ku eexdaan amaanida wax kasta oo qadiimi ah. Horumarinta, hal-abuurnimada, iyo korriinka badanaa waxa ay la iman karaan wasakh cusub, qalloocin, ama bidco. Laakiin wixii qadiimi ah waxay inta badan u ekaadaan kuwo adkaysi ku maray tijaabada taariikhda. Waan la sii jiiday inaan baadho ciwaannadaas. Waxaan arkay The Sanctuary Service, The Book of Hebrews, The Faith of Jesus, Letters to the Churches, Isaiah the Gospel Prophet, iyo kuwo kale oo badan. Kadibna indhahaygu waxay ku degeen ciwaan aad ugu dhow ixtiraamka qofeed ee aan u qabo ninkaas qaaliga ah ee Ilaah. Waxaan qaatay buuggii oo waxaan akhriyey dhabarka jeldiga: “This book offers the reader one of the clearest and most direct studies on the vital subject of a thorough understanding of the doctrine of righteousness by faith as taught in the Scriptures and as accepted by the denomination at Minneapolis, in 1888.” Buuggaasi waxa la odhan jiray The Faith of Jesus and the Commandments of God. Anigoo u arka in uu yahay arrin aan ka badnayn wax lagu farxo oo xiiso leh, ayaan iibsaday buuggii oo guriga keenay. Markii aan akhriyey, waxaan si degdeg ah ugu dhacay niyad-jab qoto dheer. Ma ahayn niyad-jab ku wajahan M. L. Andreasen. Waxaan had iyo jeer rumaysnaa inuu ka mid yahay geesiyaasha waaweyn ee Ilaah ku lahaa ururkan. Niyad-jabkaas wuxuu ku saabsanaa meeshii ururku weli taagnaa. Mid walba oo ka mid ah qodobada qiimaha leh ee ku jira buuggaas—oo uu qoray M. L. Andreasen—waa in maanta loo arkaa iftiin cad oo ku saabsan mawduuca qiil ka dhigista rumaysadka, qodobbadaas oo badan weli waxaa maanta loo arkaa qallooc ama xagjirnimo. Ururku maanta meesha uu taagan yahay waxay ka fog tahay meeshii uu qarnigii la soo dhaafay taagnaa. M. L. Andreasen waxa uu si dhow ula xidhiidhay taariikhda ururkeenna. Wuxuu ahaa xoghaye u gaar ah Ellen White. Isagu wax badan ayuu ka ogaaday 1888 marka loo eego ku dhowaad qof kasta oo maanta nool. Wuxuu qiray in farriintii 1888 ay ahayd farriin loo baahnaa in ururku qaabilo si uu “u afjaro shaqada,” taas oo hoggaamiyayaasheennu ku fashilmeen inay sameeyaan. Hase yeeshee, Andreasen wuxuu ku adkaystay in ururka intii ka dambaysay uu ka qoomameeyey guuldarradaas. Wuxuu qiray in ururku ugu dambayntii aqbalay qiil ka dhigista rumaysadka, isla markaasna uu ku dooday in fahamka saxda ah ee qiil ka dhigista rumaysadku uu yahay farriinta Angelka Saddexaad “run ahaan.” Sidaas darteed, Andreasen waxa uu si geesinimo leh u bilaabay taxane muxaadarooyin ah oo uu kaga hadlayey qiil ka dhigista rumaysadka ururka oo dhan, isaga oo ku adkaysanaya in ururku weli qirayo mowqifkii 1888. Buuggii aan kor ku xusay waxa uu asal ahaan ahaa taxane muxaadarooyin ah oo ka soo baxay dadaalkaas uu Andreasen hoggaaminayey. Sidaas awgeed, buuggu ma ahayn bandhig kaliya oo ku saabsan mawduuc qaddiimi ah. Waxa uu ahaa caddayn adag oo muujinaysa meeshii ururku weli taagnaa. Dhammaan taas awgeed ayaan u niyad-jabay. Waxaan qaatay buuggii oo waxaan ku noqday maktabaddaydii gaarka ahayd, halkaas oo aan dib ugu kala bixiyey buugaag dhowr ah oo ururka dhexdiisa ku caan baxay oo ku saabsan mawduuca qiil ka dhigista rumaysadka. Marka aan barbar dhigay The Faith of Jesus and the Commandments of God iyo raadka qalloocan ee maadada ka muuqda buugaagta casriga ah, waxaan ku qasbanaaday inaan qirto: “Ururku mar buu ka taagnaa meel ka sii adag oo ku saabsan qiil ka dhigista rumaysadka marka loo eego meesha uu maanta ka taagan yahay.” Taas waxa ay horseedday fikrad ii iftiimisay. Waxaan is idhi: haddii ururku mar taagnaa madal adag, sidee bay qalloocyada casriga ahi ku suurtoobeen inay ururka ku soo galaan? Sidee bay goor dambe khaladaadku u soo dhexgaleen? Haddii ururka si buuxda ugu adkaystay fahamka “taariikhiga ah” ee qiil ka dhigista rumaysadka, sidee bay u suurtoowday in aragtiyo kale oo badan ay ururka ku soo dhexgalaan? Si kale haddii loo dhigo, sidee buu “Madal adag” ugu suurtoobay inay dildilaacdo?”

> “I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.

> “Waxaan arkay koox si fiican loo ilaaliyey oo adag u taagan, iyaga oo aan wax taageero ah siinayn kuwa ruxi lahaa iimaanka la aasaasay ee jidhka. Ilaah wuxuu ku eegay raalli ahaansho. Waxaa la i tusay saddex tallaabo—farriimaha malaa’igta kowaad, labaad, iyo saddexaad. Malaa’igtii i wehlinaysay ayaa tidhi, ‘Waxaa hoog u sugnaaday kii ka dhaqaajin doona xabbad ama kicin doona biin ka mid ah farriimahan. Fahamka runta ah ee farriimahani waa mid leh muhiimad nololeed. Aayaha nafuhu wuxuu ku xidhan yahay sida loo aqbalo.’ Mar kale ayaa la i soo mariyey farriimahan dhexdeeda, oo waxaan arkay sida qaaliga ah ee dadka Ilaah ay ugu soo iibsadeen waayo-aragnimadooda. Waxaa lagu helay silica badan iyo halgan aad u daran. Ilaah ayaa tallaabo tallaabo u hoggaamiyey, ilaa uu saaray madal adag oo aan la dhaqaajin karin. Waxaan arkay dad u soo dhowaaday madasha oo baaray aasaaska. Qaar iyaga oo faraxsan ayaa isla markiiba dul istaagay. Qaar kalena waxay bilaabeen inay aasaaska ceeb ka raadiyaan. Waxay doonayeen in wax-ka-beddello lagu sameeyo, markaasna madashu way ka sii kaamilnaan lahayd, dadkuna aad bay uga sii farxi lahaayeen. Qaar ayaa ka degay madasha si ay u baaraan, oo waxay sheegeen in si qaldan loo dhigay. Laakiin waxaan arkay in ku dhowaad dhammaantood ay ku adkaysteen madasha oo ay ku waaninayeen kuwii ka degay inay joojiyaan cabashadooda; waayo Ilaah wuxuu ahaa Dhisaha Sare, iyaguna waxay la dirirayeen Isaga. Waxay dib u xusuusiyeen shaqadii yaabka lahayd ee Ilaah, taas oo ku hoggaamisay iyaga madasha adag, iyagoo wadajir ahna indhahooda ayay samada kor ugu qaadeen, oo cod weyn ku ammaaneen Ilaah. Tani waxay saamaysay qaar ka mid ah kuwii cabanayay oo madasha ka tegay, markaasay iyagoo muuqaal is-hoosaysiin leh mar kale dul istaageen.” Early Writings, 258.

## Miller’s Wonderful Works

Shaqooyinka Yaabka leh ee Miller

The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.

“Shaqadii yaabka lahayd” ee William Miller waxay keentay “aasaaskii adkaa” oo ahaa “madashii sugneyd ee aan la dhaqaajin karin.” “Aasaaska” “madasha aan la dhaqaajin karin,” iyo weerarkii xigay ee lagu qaaday labadaba “madasha” iyo “aasaaska” oo la soo bandhigay ka dib dhimashadii Miller sannadkii 1849 ayaa lagu aqoonsaday riyadiisa.

William Miller is the symbol of the foundations of Adventism.

William Miller waa astaanta aasaaska Adventism-ka.

He is also the symbol of Millerite history from 1798 unto 1863.

Isagu sidoo kale waa astaanta taariikhda Millerite laga bilaabo 1798 ilaa 1863.

He is also the symbol of Millerite history from 1798 unto 1844.

Isagu sidoo kale waa astaanta taariikhda Millerite laga bilaabo 1798 ilaa 1844.

He is also the symbol of the history of the three angels from 1798 unto the Sunday law.

Isagu sidoo kale waa astaanta taariikhda saddexda malaa’igood laga bilaabo 1798 ilaa xeerka Axadda.

He is represented by the forty-six years from 1798 unto 1844.

Isaga waxa lagu metelay afartan iyo lixda sannadood laga bilaabo 1798 ilaa 1844.

He is represented by the number “220,” in relation to the 2,520 and the 2,300.

Isaga waxaa lagu metelay tirada “220,” marka loo eego 2,520 iyo 2,300.

He is represented by the “seven times”—the 2,520.

Isaga waxaa lagu matalay “toddobada goor” — 2,520.

He is represented by the 2,300.

Isaga waxaa metelaya 2,300-ka.

Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.

Labada riyo ee Miller waxa lagu sii astaynayay labada riyo ee Nebukadnesar ee ku qoran cutubka labaad iyo cutubka afraad ee Daanyeel.

The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.

Muddada 1798 waxay ka bilaabmaysaa Nebukhadnesar waxayna ku dhammaanaysaa 1863 Belshaasar.

The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.

Xilliga 1798 ilaa sharciga Axadda waxay ka bilaabataa Nebukadnesar waxayna ku dhammaataa Belshaasaar.

As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.

Astaanta taariikhda Milleriyiinta ahaan, isagu waa astaanta aasaasyada, kuwaas oo matala runihii la ogaaday intii u dhaxaysay helitaankii alfa ee 2,520 iyo helitaankii omega ee 2,300. Isaga oo faallaynaya riyadii William Miller, James White wuxuu aqoonsaday in “furaha” uu ahaa habkii Miller ee uu Kitaabka Quduuska ah u dersi jiray. Habraacu waa furihii Daa’uud ee garabka Miller la saaray, waayo, isagu wuxuu soo bandhigay wax sii sheegiddii 2300 sano ee dhammaatay markii Ishacyaah 22:22 la oofiyey Oktoobar 22, 1844.

The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”

Runta bilaabmay in laga furo tan iyo 2023 iyo wixii ka dambeeyey waa isla runihii hore loogu aqoonsaday bandhigyada Miisaska Xabaquuq 95, runahaasna haatan waxaa lagu meeleynayaa qaab-dhismeed cusub oo ah “Runta.”

The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.

Baaqii codka cidlada ka yeedhaya ee bishii Luulyo 2023 ayaa tilmaamay in oohin iyo baroor loo baahnaa kuwa ay ahayd inay ka toobad keenaan baaqii Luulyo 18, 2020. Kuwii ka mid noqon lahaa bikradaha xigmadda leh waa inay ka toobad keenaan iyagoo waafaqsan tukashadii Daanyeel sagaal, taas oo ah tukashada kuwa ku jira Laawiyiintii 26 ee garanaya in la kala firdhiyey.

When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Markii Miller yidhi, “Intii aan sidaas u ooyayey oo uga tiiraanyaysnaa khasaarahayga weyn iyo mas’uuliyaddayda, ayaan Ilaah xusuustay, waxaana si aad ah ugu baryay inuu ii soo diro caawimo. Isla markiiba albaabkii waa furmay, oo nin baa qolka soo galay, markaas dadkii oo dhammuna way ka baxeen; isaguna isagoo gacanta ku haysta burush boodh lagu xaaqo, daaqadihii ayuu furay, wuxuuna bilaabay inuu qolka ka xaaqo boodhkii iyo qashinkii.”

The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.

Albaabkii furmay wuxuu ahaa qalbigii Miller markii uu “si kulul u tukaday” isagoo weydiisanaya “caawimaad.” Ciise, isagoo ah Markhaatiga Dhabta ah ee La’odikiya, wuxuu garaacayaa qalbiyada isaga oo doonaya gelitaan. Markii albaabku furmay, hab kala-soocid ah ayaa bilaabmay. Markii albaabku furmay, “daaqadihii”na way furmeen, oo “daaqadaha” waa daaqadaha samada.

John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.

Yooxanaa wuxuu daaqadaha samada oo furmay ku arkay cutubka sagaal iyo tobnaad ee Muujintii, markii Rabbigu soo kiciyey ciidankiisii fardaha cadcadaa, isla markiiba ka dib markii aroosaddu isdiyaarisay. Ciidankaasu waa ciidankii Yexesqeel oo istaaga isagoo ka jawaabaya farriinta dabaysha qallafsan ee bari. Ciidankaasu waa kiniisadda guulaysatay oo ka beddelanta kiniisadda halgamaysa una beddelanta kiniisadda guulaysatay marka laammiga iyo sarreenka la kala soocay la dhammaystiro. Kala soociddaas sidoo kale waxaa lagu matalaa sidii ka gudbidda waayo-aragnimada La’odikiya looguna gudbayo waayo-aragnimada Filadelfiya. Miller wuxuu qalbigiisa furay oo wuxuu u oggolaaday Markhaatiga runta ah inuu soo galo, intuu kala soocayay sarreenka iyo gocondhada, sidaas ayuu ciidankiisii fardaha cadcadaa nolol ugu soo kiciyey.

On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.

31-kii Diseembar, 2023, ninkii Burushka Boorka ayaa qolka soo galay markii dadku baxeen dabadeed, wuxuuna bilaabay hawshii ka saaridda qashinka qaladka, isaga oo isla markaasna xaqiiqooyinkii hore ee Miisaska Xabaquuq ku dejinaya qaab-dhismeed cusub oo runta ah.

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> “Badbaadiyuhu uma iman inuu baabi’iyo wixii awowayaashii rumaysadka iyo nebiyadu ku hadleen; waayo Isaga qudhiisu ayuu ku hadlay raggan matalaya. Dhammaan runta ku jirta Erayga Ilaah Isaga ayay ka timid. Laakiin dahabyadan qaali ah waxaa lagu dhex rakibay meelo been ah. Iftiinkoodii qaaliga ahaa waxaa loo adeegsaday inuu u adeego qaladka. Ilaah wuxuu doonayay in laga soo bixiyo goobahooda qaladka ah oo dib loogu dhigo qaab-dhismeedka runta. Shaqadan gacan rabbaani ah oo keliya ayaa qaban kartay. Xidhiidhkii ay la lahayd qaladka aawadiis, runta waxay u adeegeysay qaddiyadda cadowga Ilaah iyo dadka. Masiixu wuxuu u yimid inuu dhigo meesha ay Ilaah ku ammaani lahayd, oo ay ka shaqayn lahayd badbaadada aadanaha.” The Desire of Ages, 287.

One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.

Mid ka mid ah runihii ugu horreeyey ee la baray sannadkii 2024 waxay ahayd sharraxaadda niyad-jabkii Luulyo 18, 2020. Xarriiqba xarriiq ayaa lagu gartay in niyad-jabyadii ugu horreeyey ee xariiq kasta oo dib-u-habayn ahi ay aqoonsadeen Luulyo 18, 2020 inay tahay calaamad-marneed asaasi ah oo ku jirta masaalka tobanka bikradood. Mawduuca niyad-jabku wuxuu noqday “furaha” lagu furo runta meesha quduuska ah; halka niyad-jabkii weynaa ee 1844, meesha quduuska ahi ay ahayd “furaha” furay niyad-jabka.

The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.

Ninkii nadiifiya ciidda, oo sidoo kale ah Libaaxa qabiilka Yahuudah, wuxuu bilaabay inuu furo shaabbadaha farriinta Qaylada Saqda Dhexe sannadkii 2023. Hadda waxaynu gaadhnay meeshii riyadii Miller ee uu ku saarayey sanduuqa weyn miiska dushiisa, kuna tuurayey dhexdiisa runnada la gudboon inay ka iftiimaan toban jeer ka sii dhalaal badan qorraxda. Mid ka mid ah jawharadahaas waa muujinta cidda uu yahay isaga dhexdeeda sheekada nebiyadeed.

When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.

Marka waxsii sheegidda la furo, Isagu waa Libaaxa qabiilka Yahuudah, kaas oo qaata runihii hore oo ku meeleeya qaab-dhismeed cusub oo ka kooban saddexda tallaabo ee “runta.” Qaab-dhismeedkaas waxaa isku haya Masiixa oo ah Alfa iyo Oomega, kii ugu horreeyey iyo kii ugu dambeeyey. Isaga oo ah Erayga Ilaah, wuxuu habeeyey qayb kasta oo Eraygiisa ka mid ah. Isaga oo ah Palmoni, wuxuu u qaabeeyey dhinac kasta xisaab ahaan.

When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.

Markii Butros joogay Qaysariya Filippos, saacaddii saddexaad, wuxuu isu bandhigayaa Palmoni ahaan, isaga oo xoogga saaraya “fraktallo nebiyadeed.” Mid ka mid ah muujinnadii ugu dambaysay ee Masiixa ee ah Rabbiga wax sii sheegidda, waa xoogga saaridda fraktallada nebiyadeed sida uu Butros ugu taagan yahay Matayos 16:18, taas oo ah astaanta 1.618, oo dunida dabiiciga ah loogu yeedho saamiga dahabka ah, laakiin Palmoni uu ugu yeedho “fraktallo nebiyadeed.”

We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.

Waxa aynu hadda uun bilownay in aynu aqoonsanno jajabyada nebiyadeed ee ku jira toddobaadka quduuska ah ee 27 ilaa 34. Ka hor intaanan halkaas ugu noqon jidkeenna ku wajahan kitaabka Yoo'eel, waxaa loo baahnaa in xoogga jajabyada nebiyadeed lagu daro tixgelintayada riyadii Miller.

The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.

Muddada laga bilaabo markii Miller dadka ugu yeedhay inay “yimaadda oo arka,” iyo Masiixu, sida ninka burushka boodhka wata, ugu yeedhay Miller inuu “yimaado oo arko,” waa 1798 ilaa sharciga Axadda, hase ahaatee waxay ka kooban tahay fractal ku dhex jirta taariikhdaas guud oo ah muddada 1798 ilaa 1863. Waxay kaloo ka kooban tahay fractal kale oo ka bilaabma 9/11 ilaa sharciga Axadda, iyo mid kale oo ka bilaabma 2023 ilaa sharciga Axadda.

When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.

Markii Miller indhihiisa ku xidhay buuqa dhexdiisa, wuxuu matalayay taariikhdii 1849, markii Rabbigu isku dayayay inuu hawsha dhammeeyo, hase yeeshee aanay suurtagelin. Waxaa dib loo soo nooleeyey 2023, waayo isagu waa Eliyaahii jidka lagu dilay isaga iyo Muuse. Wuxuu dhintay 1849, dabadeedna mar kale ayuu dhintay 18-ka Luulyo, 2020.

His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.

Riyadiisii waxaa la siiyey sannadkii 1847, dabadeedna Rabbigu gacantiisii mar labaad ayuu fidiyey oo daabacay shaxdii 1850. Marka Rabbigu gacantiisa mar labaad ku fidiyo taariikhda boqol iyo afartan iyo afarta kun, Miller waa la soo sara kiciyaa.

The starting point for the scattering of both Israel and Judah is set forth in Isaiah.

Barta bilowga u ah kala firdhinta reer binu Israa’iil iyo Yahuudahba waxaa lagu caddeeyey Ishacyaah.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Waayo, madaxa Suuriya waa Dimishaq, oo madaxa Dimishaqna waa Resin; shan iyo lixdan sannadood gudahoodna Efrayim waa la jebin doonaa si uusan u ahaan dad. Oo madaxa Efrayim waa Samaariya, oo madaxa Samaariyana waa wiilka Remalyaah. Haddaaddaan rumaysan, hubaal idinna lama dhisi doono. Ishacyaah 7:8, 9.

The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.

Wax sii sheegiddu waxaa la bixiyey sannadkii 742 BC, sagaal iyo toban sannadood dabadeedna, sannadkii 723 BC, reer binu Israa’iil waxaa kala firdhiyey reer Ashuur; kaddibna lix iyo afartan sannadood dabadeed, reer Yahuudah waxaa kala firdhiyey Baabuloon. Saddexda taariikhood waxay ka dhigan yihiin muddo sagaal iyo toban sannadood ah, oo ay ku xigto lix iyo afartan sannadood. Markii labadaas wax sii sheegid ay dhammaadeen sannadihii 1798 iyo 1844 siday u kala horreeyaan, muddadii sagaal iyo tobanka sannadood ahayd ee bilowga ka timid, laga bilaabo 742 BC ilaa 723 BC, waxay ahayd alfa sagaal iyo tobanka sannadood, taas oo u taagnayd omega sagaal iyo tobanka sannadood laga bilaabo 1844 ilaa 1863.

Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.

Miller wuxuu dhintay shan sano gudahood omega, sagaal iyo toban sano iyo toddoba sano ka dibna waxaa la daabacay maqaalladii Hiram Edson ee ku saabsanaa “toddobada jeer.” Toddoba sano ka dibna “toddobada jeer” waa la diiday. 1856 waxaa loo qoondeeyey inuu noqdo shaabadayntii ka horraysay sharciga Axadda ee 1863, laakiinse sidaas ma noqon.

The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.

Malaa’igii saddexaad wuxuu yimid 1844, 1888, iyo 9/11. Sister White waxay tilmaantay in markii dhismayaashii waaweynaa ee Magaalada New York ay soo dhaceen, saddexda aayadood ee ugu horreeya ee Muujintii siddeed iyo tobnaad la oofin doono.

## Revelation 18

Muujintii 18

Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Aayadda KOOWAAD—Oo waxyaalahaas dabadeed waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; dhulkiina waxaa iftiimiyey ammaanteedii.

Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

Aayadda LABAAD—Oo wuxuu ku qayliyey cod weyn oo xoog leh, isagoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoygii jinniyada, iyo qalcaddii ruux kasta oo wasakh leh, iyo qafaskii shimbir kasta oo aan nadiif ahayn oo la naco.

Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Aayadda SADDEXAAD—Waayo, quruumaha oo dhammu waxay cabbeen khamriga cadhada sinooyinkeeda; boqorradii duniduna iyada ayay la sinaysteen; baayacmushtariyadii duniduna waxay ka taajireen badnaanta raaxadeeda.

The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.

Malaa’igii ugu horreeyey ee xoogga badnaa ayaa soo degay isagoo farriin gacantiisa ku sita, Yooxanna na waxaa lagu amray inuu tago oo qaato kitaabka yar oo cuno. Malaa’igtaas ugu horreysaa waxay qabataa isla hawshii malaa’igta Muujintii siddeed iyo tobnaad oo dunida ku iftiimisa ammaanteeda. Tanu waa sababta oo ah malaa’igta koowaad waa alfa, malaa’igta saddexaadna waa oomega, bilowguna had iyo goor wuxuu tusaaleeyaa dhammaadka.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Ciise wuxuu amray malaa’ig awood weyn leh inay soo degto oo uga digto dadka dhulka deggan inay isu diyaariyaan muuqashadiisa labaad. Markii malaa’igtu ka tagaysay joogitaanka Ciise ee jannada, iftiin aad u dhalaalaya oo ammaantiisu weyn tahay ayaa hortiisa ka sii socday. Waxaa laygu sheegay in hawshiisu ahayd inuu dhulka ku iftiimiyo ammaantiisa oo uu dadka uga digo cadhada Ilaah ee imanaysa.” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

Malaa’igta kowaad waa aayadda koowaad ee Muujintii siddeed iyo tobnaad.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Oo waxyaalahaas dabadeedna waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; dhulkuna wuxuu ku iftiimay ammaanteeda.

The second angel is verse two of Revelation eighteen.

Malaa’igta labaad waa aayadda labaad ee Muujintii siddeed iyo tobnaad.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

Markaasuu cod weyn ku dhawaaqay isagoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoyga jinniyada, iyo qalcadda ruux kasta oo wasakh ah, iyo qafiska shimbir kasta oo aan nadiif ahayn oo karaahiyo leh.

The third angel is verse three of Revelation eighteen.

Malaa’igta saddexaad waa aayadda saddexaad ee Muujintii siddeed iyo tobnaad.

For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Waayo, quruumaha oo dhammu waxay ka cabbeen khamriga cadhada sinooyinkeeda; boqorradii dhulkuna way la sinaysteen iyada; ganacsatadii duniduna waxay ku taajireen badnaanta raaxadeeda.

All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.

Boqorrada oo dhammu waxay la sinaystaan dhillada xilliga sharciga Axadda, sida lagu matalay aayadda saddexaad. Farriinta malaa’igta labaad waa in Baabuloon dhacday, taasuna waa aayadda labaad. Hawshii malaa’igta kowaad waxay ahayd inay dhulka ku iftiimiso ammaanteeda, taasuna waa aayadda kowaad. Aayadda kowaad waa 9/11. Aayadda labaad waa geeddi-socodka kala-soocidda ee tan iyo 9/11 ka dhex socday banii-aadmiga oo dhan, aayadda saddexaadna waa sharciga Axadda. Sababtaas aawadeed, 9/11 waa farriinta malaa’igta saddexaad, sharciga Axadduna sidaas oo kale. 9/11 waa digniinta sharciga Axadda ee soo dhowaanaya sida ay u metelaan saddexda aayadood ee ugu horreeya, codka kale ee aayadda afraadna waa sharciga Axadda. Codka kowaad ee Muujintii siddeed iyo tobnaad waa digniinta sharciga Axadda ee soo dhowaanaya, digniintaasuna waxay isu beddeshaa xaqiiqo nool marka la gaaro sharciga Axadda.

9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.

9/11 ilaa sharciga Axadda waxaa astaan ahaan u muujinaya muddada u dhexeysa alfa “kaalay oo arag” ee riyadii Miller iyo omega “kaalay oo arag.” Inta u dhexeysa 9/11 iyo sharciga Axadda, dahabkii qaaliga ahaa waxaa lagu dul dhigayaa miiskii Miller ee bartamaha qolka, waa la kala firdhiyaa oo la aasaa, dabadeedna ninkii burushka wasakhda watay ayaa dib u soo celiya. Malaa’igtii soo degtay 1840 iyadoo sidata kitaabkii yaraa waxay ahayd malaa’igtii ugu horraysay oo alfa ahayd, taas oo matalaysay malaa’igtii soo degtay 9/11. Malaa’igtaas waxaa lagu aqoonsaday cutubka tobnaad, markii Yooxanaa loo sheegay in kitaabku macaan ahaan doono, laakiinse qadhaadh isu beddeli doono.

John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.

Yooxanaa waxa uu matalayey dhaqdhaqaaqa malaa’igta kowaad, oo ay matalayeen Millerites-ku, isla markaana waxa uu sidoo kale muujinayey dhaqdhaqaaqa boqol iyo afar iyo afartan kun. Ugu horrayn uguna mudanba, waxa uu matalayey maalmaha dambe, sida nebiyadu had iyo goor sameeyaan. Sababtaas aawadeed, hore ayaa loogu sii sheegay in kitaabku uu macaan ahaan doono dabadeedna qadhaadh. Millerites-ku arrintan hore uma ay ogayn, laakiin boqolka iyo afarta iyo afartan kun waxaa laga doonayaa inay tan ogaadaan.

Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.

Miller, oo ah rasuulka malaa’igta kowaad, waa astaanta ugu horraysa ee kan cunay kitaabka yar. Isagoo ah Miller, wuxuu ahaa inuu kala saaro sarreenka iyo buunshaha, dabadeedna hadhuudhka u shiido bur, oo sameeyo kibista la doonayo in la cuno. Wuxuu kibista la wadaagay isaga oo dhexda qolkiisa dhigay oo ugu yeedhay dhammaan kuwii doonaya inay “imaan oo arka.” Hase yeeshee, isagoo astaan u ah kii kitaabka ka qaaday gacanta malaa’igta, Miller, sida Yooxanaa oo kale, wuxuu ka hadlayaa maalmaha dambe ee malaa’igta saddexaad in ka badan maalmaha hore ee malaa’igta kowaad. Riyadiisa wuxuu ku bilaabaa isagoo na ogeysiinaya inuu farriintiisa ka helay gacan aan la arag. Malaa’igta kowaad ee Muujintii tobnaad waxay gacanteeda ku haysaa kitaab yar, laakiin malaa’igta Muujintii siddeed iyo tobnaad, taas oo omega u ah alpha-kii 1840, kuma laha gacanteeda kitaab la matalay, oo kaasi waa kitaabkii Miller helay—kitaabkii ka yimid gacan aan la arag. “Imaan oo arka” ee Miller waa 9/11, “imaan oo arka” ee ninka burushka wasakhda sitaana waa sharciga Axadda.

Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.

Inta u dhexaysa alfa iyo omega “kaalay oo arag” waxaad haysataa farriinta malaa’igta labaad, waayo alfa waa 9/11, taas oo ah aayadda koowaad ee cutubka siddeed iyo tobnaad, aayadda labaadna waa malaa’igta labaad oo ku dhammaanaysa aayadda saddexaad, taas oo ah sharciga Axadda iyo omega “kaalay oo arag.” Riyada Miller, malaa’igta labaad iyo dhicidda Baabuloon waxaa lagu matalaa toddobada jeer ee erayga scatter la adeegsaday, halka sheekada guud ay muujinayso in runta qaladku ka adkaaday.

The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.

Malaa’igtii kowaad iyo kii saddexaadba waxay la soo degeen farriinta ay tahay in la qaato oo la cuno 11-ka Agoosto, 1840 iyo 9/11 siday u kala horreeyaan. Labadaas taariikhood waxay u dhigmaan aayadda koowaad ee Muujintii siddeed iyo tobnaad.

The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.

Xaqiiqooyinka aasaasiga ah waxaa la daabacay bishii Maajo ee 1842, iyadoo jaantuskii hormuudka ee 1843 uu ahaa alfa ee labada loox ee Xabaquuq. Sannadkii 2012 waxaa la daabacay Looxyadii Xabaquuq, iyagoo la jaanqaadaya bishii Maajo ee 1842.

The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.

Milleriyiintii waxay la kulmeen niyad-jabkoodii ugu horreeyey 19-kii Abriil, 1844, kaas oo tusaale ahaan u taagan 18-kii Luulyo, 2020. Halkaas ayaa malaa’igtii labaad timid, imaatinkeeduna wuxuu waafaqsanaa aayadda labaad ee Muujintii siddeed iyo tobnaad. Niyad-jabkaasu wuxuu calaamadeeyey dhammaadka malaa’igtii kowaad. Halkaas ayay malaa’igtii labaad timid, oo wakhtigii dib-u-dhaca ee masaalkii bikradaha ayaa bilaabmay. Taariikhda malaa’igta kowaad waa inay la socotaa taariikhda malaa’igta labaad si isbarbar socda, oo marka sidaas loo dabaqo, imaatinka malaa’igta labaad wuxuu la jaanqaadayaa imaatinka malaa’igta kowaad ee 1840 iyo 9/11.

A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.

Waxaa yimid wakhti dib-u-dhac ah 9/11, kaas oo lagu sii muujiyey Abriil 19, 1844. Markii 9/11 la joogay, afartii dabaylood ee Islaamka waa la sii daayay, dabadeedna waa la xakamaystay. Afartaas dabaylood ee Yooxanaa waa dabaylaha xooggan ee Ishacyaah, waana dabaysha bari ee wax sii sheegidda, malaa’igta wax lagu shaabadeeyo na waxay ka soo kacdaa bari. Markuu kor u soo baxo, wuxuu ku qayliyaa “celiya, celiya, celiya, celiya” afar jeer sida ay sheegtay Walaasha White. Wakhtiga dib-u-dhaca ee ka bilaabma imaanshaha malaa’igta labaad waxaa lagu matalayaa afarta dabaylood oo la xakamaynayo ilaa boqol iyo afartan iyo afarta kun la shaabadeeyo.

After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.

Kadib niyad-jabkii ugu horreeyey, Samuel Snow waxaa loo horseeday inuu isu geeyo farriinta Qaylada Saqda Dhexe, isagoo sidaas ku matalaya codkii cidlada ee Luulyo 2023.

At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.

Kulankii xerada ee Exeter, kala-soocidda bikradaha ee ku salaysnayd saliidda imtixaanka, waxay daahirisay oo weliba nadiifisay Milleriyiintii, si waafaqsan hawshii Rasuulka Axdiga. Kulankii xerada ee Exeter wuxuu matalayay shaabadaynta, waayo shaqadu markaas ayay u socotay sidii hir weyn oo bad ah, ama ciidan xoog badan, ilaa malaa’igtii saddexaad ay timid Oktoobar 22, 1844. Furaha taariikhdu waa kala-soocidda.

The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.

Malaa’igta labaad waxay qabataa hawl kala-soocid marka ay timaaddo, sida ay samaysay niyad-jabkii ugu horreeyey, waxayna ku dhammaatay kala-soociddii Oktoobar 22. Inta u dhexaysa labada kala-soocidba, farriintii malaa’igta labaad ayaa la naadiyey. Malaa’igta labaad waa kala-soocid sii socota ilaa imtixaanka ugu dambeeya ee saliidda. Imtixaanka ugu dambeeya ee saliiddu wuxuu horseedaa imtixaanka go’aamiya ee malaa’igta saddexaad. Imtixaankaas go’aamiya wuxuu Masiixa ugu ahaa iskutallaabta, Beertii Getsemane—taas oo macnaheedu yahay “beerta macsarta saliidda”—ayaa ka horraysay imtixaanka go’aamiya ee iskutallaabta, imtixaankii saliidda bikradahana wuxuu ka horreeyey albaabkii xidhnaa ee 1844.

The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.

Imtixaankii ugu dambeeyey, oo ay ku xigtay xukun, wuxuu ahaa imtixaankii tobnaad ee reer binu Israa’iilkii hore. Markaas waxaa lagu xukumay inay cidlada ku dhex dhintaan. Ha noqoto Qaadeesh, Getsemane, ama Exeter; imtixaanka ugu dambeeya ee ka horreeya xukunka, meesha labada dabaqadood lagu kala sooco, wuxuu tilmaamayaa imtixaan ugu dambeeya oo ka dambeeya 2023, kaas oo ka horreeya xukunka albaabka xiran ee sharciga Axadda. Imtixaankaas ugu dambeeya waa shaabadaynta. Imtixaan ugu dambeeya ama kii u dambeeyey wuxuu ka dhigan yahay inuu jiro imtixaan kowaad.

In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.

Sannadkii 2023, wakhtigii dib-u-dhaca wuu dhammaaday markii Libaaxa qabiilka Yahuudah uu furay shaabaddii waxyigii la sugayay, isaga oo gacantiisa ka qaaday. Markaas ayaa bilaabmay shaqadii Samuel Snow.

If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.

Haddii aynu muddada malaa’igta kowaad iyo tan labaad isu barbar dhigno, waxay tilmaamayaan soo degidda malaa’ig wadata farriin dadka Ilaah ku tijaabisa jawaabtooda ku aaddan amarka ah inay farriinta qaataan oo cunaan. Farriinta aasaasiga ah dabadeed waxaa la geliyaa fagaaraha dadweynaha ilaa ay farriinta aasaasiga ahi fashilanto. Markaasaa malaa’igtii saddexaad timaaddaa. Muddada malaa’igta saddexaad waa sagaal iyo tobanka sannadood ee ahaa omega-da sagaal iyo tobanka sannadood, laga bilaabo 742 BC ilaa 723 BC.

The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”

Muddada 1844 ilaa 1863, iyo muddada 742 BC ilaa 723 BC, way isu barbar socdaan, sidoo kalena waxay barbar socdaan muddadii malaa’igta kowaad iyo tan labaad. Afartaas xariiq ee taariikhda nebiyadeed waxay iswaafaqaan 9/11 ilaa sharciga Axadda. Shantaas xariiq waa taariikhda alfa ee Miller “kaalay oo arag” iyo oomega ee Masiixa “kaalay oo arag.”

## Four times Seven

Afar Jeer oo Toddoba ah

Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.

Si sax ah loo fahmo, Laawiyiintii lix iyo labaatan wuxuu tilmaamayaa “toddobada wakhti,” afar jeer, iyo “toddobada wakhti” waa astaan u ah Miller iyo farriintiisa. Sannadkii 1842, fahamkii Miller ee “toddobada wakhti” waxaa lagu xardhay shaxdii 1843 ee Walaasha White ay sheegtay, “waxaa hagayay gacanta Rabbiga,” oo “aan la beddelin.” Toddoba sano ka dib Miller wuxuu dhintay 1849, toddoba sano ka dibna farriintii “toddobada wakhti” waxaa lagu geliyey diiwaanka Hiram Edson, toddoba sano ka dibna waa la diiday.

In 1842 the first table of Habakkuk was published.

Sannadkii 1842 waxaa la daabacay miiskii ugu horreeyey ee Xabaquuq.

In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.

Sanadkii 1849 kii waxaa dhintay rasuulkii alfa ee “toddobadii waqti” ee ku saarnaa shaxdii 1843.

In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.

Sanadkii 1856, malaa’igta omega ee “todobada jeer” ku taal shaxdii 1850 waa la iska indhatiray.

In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.

Sanadkii 1863 labada loox ee Xabaquuq waa la diiday, waxaana la daabacay jaantuskii 1863.

A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.

Jaantus Rabbaani ah oo la daabacay bilowga iyo jaantus bini-aadmi ah oo la daabacay dhammaadka. Bartamaha, laba farriin-suge ayaa lagu aqoonsaday, waayo farriinta labaad mar walba waxay leedahay labanlaabid.

## First angel

Malaa’igta kowaad

In 1842 the first table of Habakkuk was published.

Sannadkii 1842 ayaa la daabacay miiskii ugu horreeyey ee Xabaquuq.

## Second angel

Malaa’igta labaad

In 1849 the old messenger of the 1843 chart dies.

Sannadkii 1849 kii fariintoodii hore ee shaxdii 1843 ayaa dhintay.

In 1856 the new messenger of the 1850 chart is ignored.

Sannadkii 1856 farriintii cusub ee shaxdii 1850 waa la iska indhatiray.

## Third angel

Malaa’igta saddexaad

In 1863 the message is rejected and the 1863 chart was published.

Sannadkii 1863 farriintii waa la diiday, waxaana la daabacay shaxdii 1863.

A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.

Muddadii kow iyo labaatan sannadood ah oo metelaysa afar calaamadood oo ka mid ah “toddobada goor,” kuwaas oo si isle’eg toddoba sannadood isu jira. Farriinta alfa waa la daabacay (1842), farriinwadihii alfa wuu dhintay (1849), farriinwadihii omega waa la iska indhatiray (1856), farriintii omegana waa la diiday (1863), kuwaas oo astaan u ah 2012; Luulyo 18, 2020; 2023; iyo sharciga Axadda ee dhowaan imanaya. Geeridii Miller ee 1849 waxay la jaanqaadaysaa Luulyo 18, 2020. Farriinwadihii, iyo farriintii, waxaa dib loo soo nooleeyey 2023. Farriinta omega hadda waa la furfurayaa shaabadda, waxaana xiga sharciga Axadda ee 1863.

In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.

Dhaqdhaqaaqii Millerite gudaheeda, farriintii waa la aasaasay, dabadeedna rasuulkii wuu dhintay. Dhaqdhaqaaqa isbarbar socda gudaheeda, farriintii waa la aasaasay, dabadeedna farriintii baa dhimatay. Farriintii waxaa dib loo soo sara kiciyey 1856 iyo 2023. Riddoobiddu waa summadda 1863, guushuna waa summadda dhiggeeda ku taalla sharciga Axadda. Ka hor riddoobidda iyo guusha sharciga Axadda iyo 1863, waxaa la soo bandhigay furfuridda iftiinka omega ee dhagax-madaxeedka ee “toddobada goor” ee 1856, sida ay ahayd tan iyo 2023.

We will continue in the next article.

Waxaannu ku sii wadi doonnaa maqaalka xiga.

## William Miller: 1782–1849

William Miller: 1782–1849

> William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”

> William: “doonid” iyo “koofiyad bir ah”— “ilaaliye go’aan adag leh”, “waardiye go’aan leh”, ama “dagaalyahan doonistiisu xooggan tahay.”

> Miller: a person who operates a mill, especially. a mill that grinds grain into flour.

> Miller: qofka maamula mashiinka shiida, gaar ahaan mashiinka hadhuudhka burka u shiida.

## Strong-willed warrior

Geesi dagaalyahan ah oo doonistiisu adag tahay

> “An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.

> “Beeraley toosan oo qalbi daacad ah leh, kaas oo lagu hoggaamiyey inuu ka shakiyo awoodda rabbaaniga ah ee Qorniinka, hase yeeshee si daacadnimo leh u doonayay inuu runta ogaado, ayaa ahaa ninkii Ilaah si gaar ah u doortay inuu hormuud ka noqdo ku dhawaaqidda imaatinka labaad ee Masiixa. Sida dib‑u‑habeeyayaal kale oo badan, William Miller noloshiisii hore wuxuu la halgamay faqri, sidaas darteedna wuxuu ku bartay casharrada waaweyn ee firfircoonida iyo is‑inkiridda. Xubnaha qoyska uu ka dhashay waxaa lagu gartay ruux madax‑bannaan oo xorriyad jecel, karti adkaysi, iyo waddaniyad kulul—astaamo kuwaas oo iyaguna si muuqata uga dhex iftiimay dabeecaddiisa. Aabbihiis wuxuu ahaa kabtan ka tirsanaa ciidankii Kacaanka, waxaana allabaryadii uu sameeyey halgannadii iyo silicii xilligaa duufaanta lahaa loo raadin karaa duruufihii ciriiriga ahaa ee noloshii hore ee Miller.”

> “He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.

> “Wuxuu lahaa dhisme jireed oo xooggan, oo xataa carruurnimadiisii wuxuu muujiyey caddayn ka sarreysa xoogga garaad ee caadiga ah. Markii uu sii weynaadayna, tani aad bay u sii muuqanaysay. Maskaxdiisu waxay ahayd firfircoon oo si wanaagsan u kobocday, wuxuuna lahaa harraad aad u daran oo aqoon ah. In kasta oo uusan helin faa’iidooyinka waxbarashada kulliyadeed, haddana jacaylkiisa waxbarashada iyo caadadiisa fikirka taxaddarka leh iyo naqdiga dhow ayaa ka dhigay nin leh garasho sugan iyo aragtiyo baaxad leh. Wuxuu lahaa akhlaaq aan ceeb lahayn iyo sumcad lagu hinaaso, isagoo guud ahaan lagu qaddarin jiray daacadnimo, hawlkarnimo, iyo samafal. Xoogga dadaalka iyo ku-dhaqanka joogtada ah awgeed ayuu goor hore u hantiyey nolol ku filan, inkasta oo caadooyinkiisii waxbarasho weli sii jireen. Wuxuu si sharaf leh u qabtay xilal kala duwan oo madani iyo ciidanba leh, waddooyinkii hantida iyo sharaftuna waxay u ekaayeen kuwo si ballaadhan ugu furan isaga.” The Great Controversy, 317.

> “The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.

> “Aqoonta Ilaah laguma kasbado dadaal maskaxeed la’aan, ama aan la baryin xigmad si aad uga kala saarto hadhuudhka daahirka ah ee runta iyo buunshaha ay dadka iyo Shayddaanku ku qalloociyeen caqiidooyinka runta. Shayddaanka iyo isbahaysigiisa oo ka kooban wakiillo bini’aadan ah waxay ku dadaaleen inay isku qasaan buunshaha qaladka iyo sarreenka runta. Waa inaynu si pilican u baadho khasnadda qarsoon, oo aynu samada ka doonno xigmad si aynu uga kala saarno hindisayaasha aadanaha iyo amarrada rabbaaniga ah. Ruuxa Quduuska ahi wuxuu caawin doonaa kan raadinaya runno waaweyn oo qaali ah oo la xidhiidha qorshaha furashada. Waxaan jeclaan lahaa inaan ku adkeeyo dhammaan xaqiiqda ah in akhris iska caadi ah oo Qorniinka ahu aanu ku filnayn. Waa inaynu baadhno, taasuna waxay ka dhigan tahay in la sameeyo wax kasta oo eraygu tilmaamayo. Sida macdaneeyuhu si hamuun leh dhulka u qodo si uu u ogaado xididdadiisa dahabka ah, sidaas oo kale waa inaad ereyga Ilaah u baadhaan khasnadda qarsoon ee Shayddaanku muddada dheer ku dadaalayey inuu dadka ka qariyo. Rabbigu wuxuu leeyahay, ‘Haddii nin doonayo inuu doonistiisa sameeyo, wuxuu garan doonaa waxbaridda.’ Yooxanaa 7:17, Revised Version.”

> “The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.

> “Ereyga Ilaah waa run iyo iftiin, waana inuu idiin ahaadaa laambad cagihiinna u ifisa, si uu idiinku hago tallaabo kasta oo jidka ah ilaa iridda magaalada Ilaah. Waana sababtan tan Shayddaan ugu bixiyey dadaallo aad u ba’an inuu ku horjoogsado jidka loo diyaariyey kuwii Rabbigu furtay inay ku socdaan. Idinku ma aha inaad fikradihiinna u keentaan Kitaabka Quduuska ah, oo aad ra’yigiinna ka dhigtaan xuddunta ay runnidu ku wareegayso. Waa inaad fikradihiinna dhigtaan albaabka baaritaanka, oo qalbiyo is-hoosaysiiya oo deggen, iyadoo naftu ku qarsoon tahay Masiixa, iyo duco daacad ah, waa inaad xigmadda ka doontaan Ilaah. Waa inaad dareentaan inay lama huraan idiin tahay inaad ogaataan doonista Ilaah ee la muujiyey, maxaa yeelay waxay khusaysaa dantiinna shakhsiyeed ee weligeed ah. Kitaabka Quduuska ahi waa tusaha aad ku garan kartaan jidka nolosha weligeed ah. Waa inaad wax walba ka sii jeclaataan inaad ogaataan doonista iyo jidadka Rabbiga. Waa inaydaan u baadhin si aad u heshaan aayado Qorniinka ah oo aad u fasiran kartaan si ay u caddeeyaan aragtiyihiinna; waayo, ereyga Ilaah wuxuu caddaynayaa in taasu tahay qalloocinta Qorniinka oo ay ku dambayso halaaggiinna. Waa inaad iska madhisaan eex kasta, oo aad ruuxa ducada kula timaaddaan baaritaanka ereyga Ilaah.” Review and Herald, September 11, 1894.

> “William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’

> “William Miller wuxuu ku dhashay Pittsfield, Massachusetts. Waxbarashadiisii rasmi ahayd waxay ku koobnayd 18 bilood oo keliya, hase ahaatee wuxuu noqday mid iskiis isu baray aqoonta, taas oo ka dhalatay caado xooggan oo uu u lahaa akhriska. Wuxuu kaloo goor hore bilaabay qorista, isaga oo curin jiray gabayo isla markaana qori jiray xusuus-qor. Akhriskiisu wuxuu gaadhsiiyey qoraayaal gaalnimo u janjeedha kuwaas oo saameyn ku yeeshay isaga dhinaca deism-ka. Wuxuu noqday xaakin nabadeed dhammaadkii labaatameeyadiisii, wuxuuna ka qaybgalay Dagaalkii 1812. Dhawr waayo-aragnimo oo uu la kulmay intii uu socday iska horimaadkani waxay maskaxdiisa u jeediyeen xagga Ilaah shakhsiyan loo garto. Markii la gaadhay 1816 wuxuu qaatay diinta, wuxuuna si dhab ah u bilaabay daraasadda Kitaabka Quduuska ah. Wuxuu qoray, ‘Qorniinnadu... waxay noqdeen farxaddayda, oo Ciise dhexdiisa waxaan ka helay saaxiib.’”

> “By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.

> “Sannadkii 1818, intii uu daraasaynayey waxsii sheegyada, wuxuu ku soo gunaanaday in Ciise soo noqon doono ‘qiyaastii 1843.’ Sannadkii 1831 ayuu bilaabay inuu daraasaddiisa si fagaare ah ula wadaago kulammo yaryar, ka dib qancin xoog leh iyo hagid daryeelka Ilaah ah oo ku saabsan inuu sidaas sameeyo. Ka dib markii uu la kulmay J. V. Himes, oo ahaa tifaftire caan ah, sannadkii 1839, waxaa u furmay jidkii uu ugu wacdiyi lahaa kooxo waaweyn magaalooyinka waaweyn. In kastoo dad badan ay ka soo horjeedeen, wacdigiisii, iyo kii kuwa kale ee qaatay farriinta Imaatinka, waxay yeesheen saameyn weyn, iyadoo ilaa 100,000 ay aqbaleen rumaysadka imaatinka dhow ee Masiixa. Ellen Harmon waxay isaga ka maqashay Portland, Maine, bishii Maarso ee 1840, markaas oo ay jirtay 12 sano. Iyadu waxay xustay, “Mudane Miller wuxuu waxsii sheegyada u raacraacay si saxnaan leh oo qalbiyada dhegaystayaashiisa ku abuurtay qancin. Wuxuu dul joogay xilliyada waxsii sheegyada, wuxuuna keenay caddaymo badan oo xoojinaya mowqifkiisa. Dabadeedna baryadiisii iyo digniinihiisii culusaa ee xoogga lahaa ee ku socday kuwii aan diyaar ahayn waxay dadkii badnaa ku hayeen sidii kuwo sixran.” Life Sketches, 20.

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