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# The Revelation of Jesus Christ - Number Seventeen

Muujintii Ciise Masiix - Lambar Toddoba iyo Toban

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Kicinta Lafaha Engegan: Baaq ku Socota Daahirnimo iyo Iimaan Wakhtiga Sugitaanka

Author

Jeff Pippenger

Published

November 17, 2023

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The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Lafihii engegnaa ee waddada yaal, kuwaas oo maqla “codka” kan cidlada ku qaylinaya, sidaas bay u yeelaan maxaa yeelay Gargaarihii waa yimid, isagoo rumoobiyey ballankii Ciise ee ahaa inuu isaga soo diri doono. Niyad-jabkii ugu horreeyey ee reer Miller, reer Miller waxay garteen inay ku jireen wakhtigii dib-u-dhaca ee masaalkii bikradaha.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> Kuwii niyad jabay waxay Kitaabka Quduuska ah ka arkeen in ay ku jireen wakhtigii daahitaanka, iyo in ay tahay inay samir ku sugaan dhammaystirka riyada. Caddayntii isla taas ahayd ee ku hoggaamisay inay Rabbigooda filaan sannadkii 1843, ayaa sidoo kale ku hoggaamisay inay filayaan sannadkii 1844. Spiritual Gifts, volume 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Kuwa lagu tusmeeyey reer Miller waxay ku celiyaan waayo-aragnimada niyad-jabkii ugu horreeyey, oo markay sidaas sameeyaan, waa inay gartaan in iyaguna ay ku jiraan wakhtiga dib-u-dhaca ee masaalkii bikradaha. Waa keliya saamaynta Gargaaraha oo u suurto gelisa inay arkaan runtaas. Aqoonsigaas, oo uu keenay Gargaaruhu, waxaa lagu matalay wax sii sheegiddii ugu horraysay ee Yexesqeel lagu faray inuu ugu dhawaaqo dooxada lafaha engegan ee dhintay.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Markaasuu haddana igu yidhi, Lafahan wax ka sii sheeg, oo waxaad ku tidhaahdaa, Lafaha engeganow, erayga Rabbiga maqla. Sayidka Rabbiga ahu lafahan wuxuu ku leeyahay sidan: Bal eega, neef baan idin gelin doonaa, oo waad noolaan doontaan; seedo ayaan idin saari doonaa, hilibna waan idinku soo bixin doonaa, oo harag baan idinku dabooli doonaa, neefna waan idin gelin doonaa, oo waad noolaan doontaan; oo waxaad ogaan doontaan inaan anigu Rabbiga ahay. Sidaas daraaddeed waxaan wax u sii sheegay sidii laygu amray; oo intaan wax sii sheegayay ayaa waxaa dhacay sanqadh, oo bal eeg, gariir baa dhacay, lafihiina way isu yimaadeen, laftii iyo lafteedii. Oo markaan fiiriyey, bal eeg, seedihii iyo hilibkii baa korkooda ka soo baxay, haraggiina korkooda ayuu ku daboolay; laakiinse neefu kuma jirin. Ezekiel 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“Buuqa”u wuxuu ka dhigan yahay Ruuxa Quduuska ah. Markaas ayay bikraduhu u baahan yihiin inay gartaan in ay ku jiraan wakhtiga dib-u-dhaca. Tilmaamaha Kitaabiga ah ee ku saabsan waxa kuwa niyad-jabay ay tahay inay sameeyaan marka ay gartaan inay ku jiraan wakhtiga dib-u-dhaca aad bay u badan yihiin. Yeremyaah wuxuu barayaa inaanay marna ku noqon “shirka kuwa jeesjeesa,” kaas oo farriinta Filadelfiya ku jira uu yahay sunagogga Shayddaanka. Waa inay sidoo kale kala soocaan waxa qaaliga ah iyo waxa liita. Waxa qaaliga ah marka loo eego waxa liita wuxuu leeyahay macne laba-geesood ah.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Anigu qudhayda ayaan naftayda u bartay kala-soociddan nebinnimo, markaan dabaqay riyadii William Miller. Si sax ah ayaan u qeexay in jawharaduhu yihiin runaha Erayga Ilaah, halka jawharadaha been-abuurka ahi ay yihiin caqiidooyin la kharribay. Dabadeedna waxaa la ii tilmaamay in James White isaguna uu sameeyey dabaqis riyadii William Miller ah, oo dabaqistiisana uu ku aqoonsaday jawharadaha inay yihiin dadka aaminka ah ee Ilaah, halka jawharadaha been-abuurka ahi ay yihiin kuwa beenta ku qirta runta. Markii aan baadhay wixii James White ka baray riyada, waxaan gartay in labadeenuba sax ahayn. Jawharaduhu waxay matali karaan kuwa aaminka ah ee Ilaah, halka jawharadaha been-abuurka ahi ay matali karaan kuwa aan aaminka ahayn; hase ahaatee, jawharaduhu sidoo kale waxay matali karaan runaha Erayga Ilaah, jawharadaha been-abuurka ahina waxay noqon karaan caqiidooyin been ah. James White wuxuu riyadii Miller ku dabaqay taariikhdii uu James White markaas ku noolaa, aniguse waxaan u wajahay riyada sidii taariikhda maalmaha ugu dambeeya. Labada dabaqis oo la isu geeyey waxay muujinayaan in dadku noqdaan waxa ay rumaystaan; oo haddii ay doortaan inay ku dhegganaadaan caqiidooyin qalloocan, waxaa daaqadda ka xaadhi doona ninkii buraashka boodhka watay, iyaga iyo caqiidooyinkii ay la xidhiidheenba. Waxaannu nahay waxaannu cunno.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Marka kuwii niyad jabay ay ogaadaan inay ku jiraan wakhtiga dib-u-dhaca, sida uu Yeremyaah sheegay, waa inay qaali ka soocaan waxa xun.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> “Sidee bay ku dhacdaa in dad dagaal kula jira dowladnimada Ilaah ay hantaan xigmadda ay mararka qaarkood muujiyaan? Shayddaanka qudhiisu wuxuu wax ku bartay barxadaha jannada, wuxuuna leeyahay aqoon ku saabsan wanaagga iyo weliba sharka. Wuxuu qaaliga ku daraa wax liita, taasina waa waxa siiya awood uu ku khiyaaneeyo. Laakiin maxaa yeelay Shayddaanku wuxuu isku huwiyey dhar dhalaal jannadeed leh, miyaynu u aqbalnaa sida malaa’igtii iftiinka? Tijaabiyuhu wuxuu leeyahay wakiillo, oo loo tababaray sida hababkiisa, laguna hanuuniyey ruuxiisa, kuna habboon shaqadiisa. Miyaynu la shaqaynaa iyaga? Miyaynu u aqbalnaa shuqullada wakiilladiisa inay lagama maarmaan u yihiin helidda waxbarasho?” Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Qaali iyo wax xun waxay ka dhigan yihiin runta iyo qaladka. Waxay kaloo ka dhigan yihiin laba nooc oo dad ah.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> “‘Habase yeeshee aasaaska Ilaah wuu taagan yahay isagoo sugan, oo leh shaabaddan, Rabbigu waa garanayaa kuwa Isaga leh. Oo weliba, Mid kasta oo magaca Masiixa ku magacaabaa ha ka tago xumaanta. Laakiin guri weyn dhexdiisa kuma jiraan weelal dahab iyo lacag ah oo keliya, laakiin sidoo kale kuwo qori iyo dhoobo ah; qaarna sharaf bay u yihiin, qaarna sharafdarro.’ ‘Guriga weyn’ wuxuu matalaa Kaniisadda. Kaniisadda dhexdeeda waxaa laga heli doonaa kuwa xun iyo kuwa qiimaha lehba. Shabagga badda lagu tuuray wuxuu soo ururiyaa kuwa wanaagsan iyo kuwa xunba.” Review and Herald, February 5, 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

Yeremyaah waxaa lagu amray in haddii uu soo noqonayo, uu u baahan yahay inuu ka sooco bikradaha nacasyada ah, waana inuu sidoo kale ka soocnaadaa waxbarista qaldan ee bikradaha nacasyada ah. Boqolka iyo afartan iyo afarta kun waa kuwa soo gala midnimo kaamil ah. Yeremyaah wuxuu matalayaa hawsha ay tahay inay gutaan kuwa loogu yeedhay in lagu shaabadeeyo farriinta labaad ee afarta dabaylood ee Yexesqeel, haddii ay doonayaan inay noqdaan “afka” Ilaah marka riyadu hadasho. Riyadu waxay ku hadashay taariikhdii Milleriinta markii xukunku yimid, waxayna ku hadashaa taariikhda boqolka iyo afartan iyo afarta kun marka bahalka dhulku hadlo, oo xukunka hoogga saddexaad yimaado. Markaas kuwa gutay hawsha uu Yeremyaah tilmaamay ayaa kor loo qaadaa iyagoo ah waardiyayaasha Ilaah.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Markuu Rabbigu soo diro Gargaariyaha si uu niyad-jabayaasha uga toosiyo dhimashadooda, wuxuu tilmaamaa hawl daahirin ah oo ay tahay inay gutaan haddii ay doonayaan inay noqdaan afhayeennihiisa xilliga qalalaasaha sharciga Axadda. Ishacyaahna wuu waafaqsan yahay taladii Yeremyaah.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Sidee bay u qurux badan yihiin buuraha dushooda cagihii kii war wanaagsan keena, kii nabadda faafiya; kii war wanaagsan oo kheyr ah keena, kii badbaadada faafiya; kii Siyoon ku yidhaahda, Ilaahaagu waa taliyaha! Waardiyayaashaadu cod bay kor u qaadi doonaan; codkoodana way isla heesi doonaan; waayo, indhahooda ayay isku arki doonaan, markii Rabbigu Siyoon soo celin doono. Farxad ku dilaaca, wada heesa, dumooyinka Yeruusaalemow; waayo, Rabbigu dadkiisii wuu qalbi qaboojiyey, Yeruusaalemna wuu soo furtay. Ishacyaah 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Kuwa “kuwa keena war wanaagsan” oo “naadiya nabadda iyo badbaadada” waxay “codkooda kor ugu qaadaan wadajir,” waayo “indho bay isu eegi doonaan.”

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> “Qaar kale oo tiro yar ah ayaa la i tusay iyagoo saamayntooda ku daraya kuwii aan soo sheegay, oo iyagoo wada jira waxay sameeyaan intii karaankooda ah si ay jidhka uga leexiyaan oo ay jahawareer u keenaan; saamayntooduna waxay runta Ilaah ku riddaa sumcad xumo. Ciise iyo malaa’igta quduuska ah waxay kor u soo ururinayaan oo mideynayaan dadka Ilaah iimaan keliya, si ay kulligood hal maskax iyo hal garasho u yeeshaan. Oo intay iyagu ku soo wada ururinayaan midnimada iimaanka, si ay indho isku mid ah ugu arkaan runnahan culus oo muhiimka ah ee wakhtigan, Shayddaanku wuxuu ka shaqaynayaa inuu ka hor yimaado horukacooda. Ciise wuxuu ku shaqeeyaa qalabkiisa si uu u soo ururiyo oo u mideeyo. Shayddaankuna wuxuu ku shaqeeyaa qalabkiisa si uu u kala firdhiyo oo u kala qaybiyo. ‘Waayo, bal eeg, waan amri doonaa, oo waxaan guriga reer binu Israa’iil ku kala haadin doonaa quruumaha oo dhan dhexdooda, sida hadhuudhka shaandho loogu kala haadiyo, hase ahaatee xabbaddu tan ugu yar dhulka ku dhici mayso.’”

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> “Ilaah haddaba waa tijaabinayaa oo caddaynayaa dadkiisa. Dabeecad baa la kobcinayaa. Malaa’igtu waxay miisaamayaan qiimaha anshaxa, oo waxay si daacad ah u diiwaangelinayaan falimaha oo dhan ee carruurta dadka. Kuwa Ilaah sheegta inay dadkiisa yihiin waxaa ku jira qalbiyo kharriban; hase yeeshee waa la tijaabin doonaa oo la caddayn doonaa. Ilaaha akhriya qalbiyada dadka oo dhan wuxuu iftiimin doonaa waxyaalaha qarsoon ee gudcurka ah, meelaha inta badan looga shaki yar yahay, si caqabadaha turunturoodka ah ee hor istaagay horumarka runta loo qaado, oo Ilaah u helo dad nadiif ah oo quduus ah oo ku dhawaaqa qaynuunnadiisa iyo xukummadiisa.

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> “Kabtanka badbaadadeenna ayaa dadkiisa tallaabo tallaabo u hoggaamiya, isaga oo daahirinaya oo u diyaarinaya in la beddelo, kana taga gadaal kuwa u janjeedha inay jidhka ka go’aan, kuwa aan doonayn in la hoggaamiyo, oo ku qanacsan xaqnimadooda. ‘Haddaba haddii nuurka kugu jiraa gudcur yahay, gudcurkaasu sidee u weyn yahay!’ Ma jiro khiyaano ka weyn oo maskaxda aadanaha marin habaabin karta tan dadka ku hoggaamisa inay ku sii jiraan ruux isku-kalsooni ah, oo ay rumaystaan inay sax yihiin oo nuurka ku jiraan, iyaga oo ka sii fogaanaya dadka Ilaah, halka nuurka ay qaaliga u haystaan uu gudcur yahay.” Testimonies, volume 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

Oraahda “keena war wanaagsan” laba jeer baa lagu celceliyey qaybta Ishacyaah si loo aqoonsado taariikhda Qaylada Saqda Dhexe, sida ay sidoo kale sameeyaan aayadaha horseda sifaynta Ishacyaah ee midnimada la gaadho marka waxa qaaliga ah laga sooco waxa xun.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Toos, toos; xooggaaga gasho, Siyoonay; huwso dharkaaga quruxda badan, Yeruusaalemay, magaalada quduuska ah; waayo hadda ka dib kuwa aan gudnayn iyo kuwa nijaasta ah mar dambe kuuma soo geli doonaan. Boodhka iska jaf; kac, oo fadhiiso, Yeruusaalemay; iska fur silsiladaha qoortaada, gabadha maxaabiista ah ee Siyoon. Ishacyaah 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Yeremyaah wuxuu matalaa kuwa ku jira niyad-jabkii ugu horreeyey, oo garanaya inay ku jiraan wakhtiga dib-u-dhaca. Ishacyaah wuxuu isla dadkaas ku amrayaa inay “toosaan, toosaan.” Way toosaan, ugu dambayntiina waxay gaadhaan heer aan mar dambe kaniisadda Ilaah ku jiri doonin mid aan gudnayn iyo mid nijaas ah, waayo waxay dhammaystiri doonaan hawshii kala-soocidda waxa qaaliga ah iyo waxa xun. “Rabbigu wuxuu doonayaa in kaniisaddiisa la daahiriyo, ka hor intuusan xukunnadiisu si ka sii muuqata ugu soo degin dunida.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> “Waxaynu si degdeg ah ugu dhowaanaynaa gabagabada taariikhda dhulkan. Dhammaadku aad buu u dhow yahay, kana sii dhow yahay sida ay dad badani u malaynayaan, waxaana igu culus inaan dadkeenna ku boorriyo baahida loo qabo inay si daacad ah Rabbiga u doondoonaan. Kuwo badani way hurdaan, maxaase la odhan karaa si looga kiciyo hurdohooda jidh ahaaneed? Rabbigu wuxuu doonayaa in kiniisaddiisu daahir noqoto, ka hor intaan xukummadiisu si ka sii muuqata ugu dhicin dunida.”

> “‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’

> “Yaa adkaysan kara maalinta imaatinkiisa? Oo yaa istaagi kara marka uu muuqdo? Waayo, isagu wuxuu la mid yahay dabka safeeyaha, iyo saabuunta dhar-dhaqaha; oo wuxuu u fadhiisan doonaa sida safeeye iyo daahiriye lacagta; oo wuxuu daahirin doonaa wiilasha Laawi, oo wuxuu u safeeyn doonaa sida dahab iyo lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jiro.”

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> “Masiixu wuxuu ka faydi doonaa dabool kasta oo is-yeelyeel ah. Isku-darka runta iyo waxa been-abuurka ah midna ma khiyaanayn karo isaga. ‘Isagu wuxuu la mid yahay dabka dahablaha wax ku safeeyo,’ isagoo kala soocaya waxa qaaliga ah iyo waxa liita, qashinka birta ah iyo dahabka.”

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> “Sida reer Laawi, dadka Ilaah doortay isagaa u soocay shuqulkiisa gaarka ah. Masiixi kasta oo run ah wuxuu sitaa aqoonsiga wadaadnimada. Waxaa lagu sharfay masuuliyadda quduuska ah ee ah inuu dunida u matalo dabeecadda Aabbihiisa jannada ku jira. Waa inuu si wanaagsan u dhegaystaa erayadan, ‘Haddaba kaamil ahaada, sida Aabbihiinna jannada ku jira uu kaamil u yahay.’

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> “Laakiinse kuwiinna magaca kayga ka cabsada waxaa u soo bixi doona Qorraxda Xaqnimada iyadoo baalasheeda ku sidata bogsiin; idinkuna waad bixi doontaan, oo waxaadna u kori doontaan sida weylo xerada lagu naaxiyo. Oo waxaad ku tuman doontaan kuwa sharka leh; waayo, maalinta aan waxan sameeyo, waxay dambas ku ahaan doonaan cagihiinna hoostooda, ayaa Rabbiga ciidammadu leeyahay.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> “‘Xusuusta sharciga addoonkaygii Muuse, oo aan isaga ugu amray Xoreeb reer binu Israa’iil oo dhan, isaga oo wata qaynuunnada iyo xukummada. Bal eega, waxaan idiin soo dirayaa nebi Eliyaah ka hor imanashada maalinta weyn oo cabsida leh ee Rabbiga; oo isagu qalbiga aabbayaasha ayuu u jeedin doonaa carruurta, qalbigana carruurtu wuxuu u jeedin doonaa aabbayaashood, si aanan u iman oo aan dhulka habaar ugu dhufan.’” Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Kuwa ku dheggan caqiidooyin been ah ayaa lagu kala sooci doonaa taariikhda ka bilaabmaysa “codka” ka qaylinaya cidlada. Kuwa diida inay oggolaadaan awoodda abuurta ee Ilaah inay soo saarto waayo-aragnimo shakhsiyeed oo quduus laga dhigay, ayaa laga sooci doonaa “dahabka” taariikhda ka bilaabmaysa “codka” ka qaylinaya cidlada. Waxay ahaan doonaan La’odikiya, isla barta ay La’odikiya uga gudubto Filadelfiya.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Shaqada kala saaridda waxa qaaliga ah iyo waxa liita ku dhowaad gebi ahaanteed waa shaqada rasuulka axdiga ee si kedis ah u yimaada inuu daahiro wiilasha Laawi, laakiin waa in aynu ka qaybqaadannaa.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Sidaas daraaddeed, gacaliyayaashaydow, sidaad had iyo goor u addeecdeen, oo aan ahayn oo keliya markaan idin dhex joogay, laakiinse haatan aad uga sii badan markaan idinka maqanahay, badbaadadiinna ku shaqeeya cabsi iyo gariir. Waayo, waa Ilaah kan idinku dhex shaqeeya doonista iyo faliddaba, sida raallinimadiisa wanaagsan tahay. Wax walba sameeya gunuunac iyo muran la'aan, si aad u ahaataan kuwo aan eed lahayn oo aan waxyeello lahayn, carruurta Ilaah oo aan canaan lahayn, idinkoo ku dhex jira quruun qalloocan oo gurracan, kuwaas dhexdooda aad dunida uga ifaysaan sida iftiinno. Filiboy 2:12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

Yeremyaah waxaa loo sheegay inuu ka sooco waxa qaaliga ah waxa xun, haddii uu doonayo inuu noqdo afhayeenka Ilaah ee xukunka imanaya. Xaqiiqda ah in Yeremyaah uu maqlayay talada Ilaah ee isaga loo jeedinayo, waxay muujinaysay in joogitaanka Gargaareha uu horeba u diyaar ahaa haddii uu doorto inuu hawsha qabto.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> “Hawsha helidda badbaadadu waa mid iskaashi ah, hawl wadajir loo fuliyo. Waa inuu jiraa wada-shaqayn ka dhexaysa Ilaah iyo dembiilaha toobadkeena. Tani waa lagama maarmaan si mabaadi’da qumman loogu sameeyo dabeecadda. Dadku waa inuu dadaal daacad ah sameeyo si uu uga adkaado waxa ka horjoogsanaya inuu gaadho kaamilnimo. Habase yeeshee, guushu gebi ahaanba waxay ku xidhan tahay Ilaah. Dadaalka aadanaha keligiis kuma filna. La’aanta gargaarka awoodda rabbaaniga ah waxba ma tarto. Ilaah waa shaqeeyaa, dadkuna waa shaqeeyaa. Iska-caabbinta jirrabaaddu waa inay ka timaaddaa dadka, kaas oo ay tahay inuu xooggiisa ka soo qaato Ilaah. Dhinac waxaa yaal xigmad aan dhammaad lahayn, naxariis, iyo awood; dhinaca kalena, itaaldarro, dembi badnaan, iyo tabardarro buuxda.”

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> “Ilaah wuxuu doonayaa in aynu yeelanno xukunka nafteena. Laakiin nama caawin karo annaga la’aanteed oggolaanshaheenna iyo wada-shaqaynteena. Ruuxa rabbaaniga ahi wuxuu ku shaqeeyaa awoodaha iyo kartida dadka la siiyey. Nafteenna ahaan ma awoodno in aynu u waafajino qasdiyada, damacyada, iyo janjeerada doonista Ilaah; laakiin haddii aynu ‘doonaynno in nala yeelsiiyo doonid,’ Badbaadiyuhu taas ayuu innaga inoo dhammayn doonaa, isagoo ‘dumaya mala-awaallada, iyo wax kasta oo sarraysa oo isa sarraysiiya aqoonta Ilaah ka gees ah, oo fikir kasta maxbuus uga dhigaya addeecidda Masiixa.’ 2 Korintos 10:5.” Falimaha Rasuullada, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Saddexda maalmood badhkii ee Muujintii kow iyo tobnaad, marka lafaha engegan ay waddada ku dhinteen, waa astaan “lamadegaan” ah, “lamadegaankuna” wuxuu metelaa “toddobada goor” ee Laawiyiintii lix iyo labaatanaad. Dhamaadka kala firdhinta saddexdaas maalmood iyo badhka ah, kuwa loogu yeedhay inay ka mid noqdaan boqol iyo afartan iyo afarta kun waa inay “toosaan” oo “boodhka iska jafaan.” Sister White waxay tidhaahdaa, “Rabbigu wuxuu jeclaan lahaa in kaniisaddiisu daahir noqoto ka hor inta aan xukummadiisu si ka sii muuqata ugu soo degin dunida.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Iyadoo la xiriirinayo “kaniisad la nadiifiyey,” waxay tixraacaysaa geeddi-socodka kala-soocidda ee Yeremyaah kaas oo ka saara “waxa qaaliga ah waxa xun.” Waxay sidoo kale ku xidhaa Malaakii cutubka saddexaad, halkaas oo rasuul jidka u sii diyaariyo Rasuuulka axdiga. Rasuulka jidka sii diyaariya waa “codka cidlada ka qaylinaya” ee Ishacyaah. Rasuuulka axdigu waa Masiixa, oo isu diyaarinaya inuu axdi la galo boqol iyo afartan iyo afar kun, kuwaas oo “sida” “reer Laawi,” “uu isaga qudhiisu gooni ugu soocay shuqulkiisa gaarka ah.” Dabadeedna waxay ku aqoonsataa inay yihiin wadaaddo, waxayna soo xigataa Ciise oo leh, “Haddaba kaamil ahaada, sida Aabbihiinna jannada ku jiraa u kaamil yahay.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Waxaa jirta geeddi-socod daahirineed oo lagu calaamadeeyo dhammaadka muddada dib-u-dhaca, waayo Rabbigu wuxuu leeyahay hawl gaar ah oo ay boqol iyo afartan iyo afar kun ay tahay inay gutaan, oo wuxuu yeelan doonaa kaniisad la daahiriyey ka hor intaan “xukummadiisu si ka sii muuqata ugu soo degin dunida.” Xukummadiisu mar hore ayay dunida ku jiraan, hase ahaatee marka sharciga Axadda yimaado, “xukunnada halaagga ah ee Ilaah” ayaa bilaaba inay soo dhacaan.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Xukunnadaasu waa “wakhti naxariis u ah kuwa aan weligood runta garan.” Laakiin xukunnadaas wax naxariis ah kuma leh kuwa aan doonayn inay galaan habka daahirinta ee lagama maarmaanka ah. “Xukunnada,” kuwaas oo “si ka sii muuqata u dhacaya,” waxay tilmaamayaan xukunno calaamado ah. Waxay matalaan calaamad, oo Ruuxa Quduuska ahna wuxuu adeegsadaa qalalaasaha iyo jahawareerka ay xukunnadaasu keenaan si uu u muujiyo kala sooc u dhexeeya kuwa xajiya “maalinta nasashada ee been-abuurka ah” iyo kuwa “si damiir leh u xajiya Sabtida Rabbiga,” waayo tani waa jidka keliya ee “dunida loogu digi karo.” Xukunnada ah calaamadaha waa asalka muuqaalka ah ee Ruuxa Quduuska ahi u adeegsado inuu ku hago carruurta Ilaah ee weli Baabuloon ku jira inay gartaan calanka kuwa boqol iyo afartan iyo afarta kun.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Laakiin Walaasha White si fudud uguma ay tixraacayso Malaakii cutubka saddexaad oo keliya; waxay kaloo ku dartaa aayadaha gunaanadka ee kitaabka Malaakii cutubka afraad, waxayna mar kale tixraacaysaa “codka” loo baahnaa inuu jidka u diyaariyo rasuulka axdiga. Aayadahaas gunaanadka ahi kama hadlayaan diyaarinta rasuulka axdiga; waxay ka hadlayaan xusuusashada sharciga Muuse, iyo jeedinta qalbiyada aabbayaasha xagga carruurta iyo iyaguna xagga aabbayaashood. “Codku” marka hore wuxuu u diyaariyaa Masiixa, isagoo ah rasuulka axdiga, inuu si kedis ah ugu yimaado macbudkiisa oo uu daahiriyo dadkiisa niyad-jabsan ee la toosiyey, si ay u gutaan shaqada calanka. Dabadeed Malaakii wuxuu ka hadlayaa dhinac kale oo ka mid ah shaqada “codka.”

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

Isagu “qalbiga aabbayaasha ayuu u jeedin doonaa carruurta, qalbigana carruurta ayuu u jeedin doonaa aabbayaashood,” oo wuxuu shaqadan ku samayn doonaa iyadoo la xidhiidha sharcigii lagu bixiyey Horeeb. Eliyaah, oo isaguna ah “codkii” Ishacyaah, wuxuu aqoonsan doonaa dembiyada dadka Ilaah. Tani waa qayb ka mid ah habka daahirinta. Waxaa jira hal qeexid oo keliya oo dembi ah, taasuna waa ku xadgudubka sharcigii lagu bixiyey Horeeb. Yooxanaa Baabtiisaha wuxuu ahaa Eliyaah, shaqadiisuna waxay ku jirtay isla qodobkaas.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> Maalmahaas waxaa yimid Yooxanaa Baabtiisaha, isagoo ku wacdiyaya cidlada Yahuudiya, oo leh, Toobad keena, waayo, boqortooyadii jannadu waa dhow dahay. Waayo, kanu waa kii nebigii Isxaaqyaah laga sheegay, isagoo leh, Waa codka kan cidlada kaga qaylinaya, Jidka Rabbiga hagaajiya, waddooyinkiisana toosiya. Oo isla Yooxanaa wuxuu qabay dhar ka samaysan dhogorta geela, iyo suun harag ah oo dhexda ugu xidhnaa; cuntadiisuna waxay ahayd ayax iyo malab duurjoog ah. Markaasaa Yeruusaalem, iyo Yahuudiya oo dhan, iyo dalka ku wareegsan Webi Urdun oo dhan u baxeen xaggiisa, oo isaga ayaa Webi Urdun ku baabtiisay, iyagoo dembiyadooda qiranaya. Laakiin markuu arkay Farrisiin iyo Sadduukiyiin badan oo u imanaya baabtiiskiisa, wuxuu ku yidhi, Dhal abeesooyin ahayow, yaa idinkaga digay inaad ka carartaan cadhada iman doonta?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Sidaa darteed midho istaahila toobadkeen keena; hana ku fikirina inaad naftiinna ku tidhaahdaan, Ibraahim baa noo ah aabbahayaga; waayo, waxaan idinku leeyahay, Ilaah wuu awoodaa inuu dhagaxyadan carruur uga kiciyo Ibraahim. Haddaba faaskuna mar hore ayaa xididka geedaha la saaray; sidaas daraaddeed geed kasta oo aan midho wanaagsan dhalin waa la jaraa oo dabkaa lagu tuuraa. Anigu waxaan idinku baabtiisaa biyo xagga toobadda; laakiin kan iga dambeeya ayaa iga xoog weyn, oo aanan istaahilin inaan kabihiisa qaado; isagu wuxuu idinku baabtiisi doonaa Ruuxa Quduuska ah iyo dab; fargeetadiisiina gacantiisay ku jirtaa, oo wuxuu si buuxda u nadiifin doonaa meeshii hadhuudhkiisa lagu tumay, sarreenkiisana bakhaarka ayuu ku ururin doonaa; laakiin buunshaha wuxuu ku gubi doonaa dab aan la demin karin. Matayos 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Yooxanaa Baabtiisaha wuxuu yimid “lamadegaanka” saddexda maalmood iyo badhka ah ee Muujintii kow iyo tobnaad, waayo nebiyada oo dhammu waxay ka sii hadlaan maalmaha ugu dambeeya in ka badan maalmahii ay ku noolaayeen. Wuxuu keenay farriin ah in dembiga laga toobad keeno, waayo boqortooyadii jannadu way dhawaatay, sida Muujintii Ciise Masiixna loo furo marka “wakhtigu dhow yahay.” Yooxanaa Baabtiisaha wuxuu tusaale u yahay shaqada “codka,” maxaa yeelay sida Ciise sheegay, isaguna wuxuu ahaa Eliiyaahii iman lahaa.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Waayo, nebiyadii oo dhammu iyo sharciguba waxay sii sheegeen ilaa Yooxanaa. Oo haddii aad aqbali doontaan, kanu waa Eliyaas kii imanayey. Kii dhego uu wax ku maqlo leh, ha maqlo. Matayos 11:13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Ciise wuxuu caddeynayaa in aqoonsiga nebiyadeed ee Yooxanaa Baabtiisaha uu ahaa imtixaan. Wuxuu si toos ah u leeyahay, “haddii aad aqbali doontaan”. Dabadeed Ciise wuxuu xertiisii ku dhiirrigelinayaa inay aqbalaan isagoo leh, “Kii dhego uu wax ku maqlo leh, ha maqlo.” Ha maqlo maxay? Ha maqlo codka cidda ah ee imanaya cidladii ugu dambaysay ee Kitaabka, oo jidka u sii diyaarinaya malaa’igta axdiga si ay u diyaariso boqol iyo afar iyo afartan kun inay qabtaan hawl gaar ah inta lagu jiro wakhtiga xukunnada calaamadaysan ee Ilaah.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Yooxanaa wuxuu xidhnaa “dhar ka samaysan timo geel, iyo suun harag ah oo dhexda kaga xidhnaa; cuntadiisuna waxay ahayd ayax iyo malab duurjoog ah.” “Cuntadiisu” waxay ahayd farriinta Islaamka, waayo erayga “ayax” wuxuu u taagan yahay Islaamka, malabkuna waa ereyga Ilaah, kaas oo afkiisa ku macaanaa. Farriinta macaan ee uu cunay waxay ku saabsnayd “dameerkii” Carbeed ee “duurjoogta ahaa,” kaas oo ah astaantii ugu horraysay ee Islaamka ee Qorniinka ku jirta. Farriinta macaan ee ku saabsan dameerka Carbeed ee duurjoogta ah ee Islaamka, kaas oo sidoo kale uu matalo “ayax,” ayaa sidoo kale lagu tolay dharkiisa, waayo geelu waa astaan kale oo Islaamka ah. Ma aha qalloocin ereyga “ayax” in loo adeegsado astaan Islaamka, xataa haddii cuntada Yooxanaa cunay ay tilmaamaysay geedka ayaxa, ee aanay tilmaamayn cayayaanka. Erayga “ayax” waa astaan Islaamka ah, oo Yooxanaa ma uu metelayn cunista cunto jireed oo kasta; cuntadiisu waxay ahayd astaan u ah farriintii nebiyadeed ee uu cunay.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Suunkiisu wuxuu ahaa “wax sii sheegidda” lagu matalay Xabaquuq. Wax sii sheegiddaasu waxay isu keentaa niyad-jabkii ugu horreeyey, wakhtigii dib-u-dhaca ee bikradaha, iyo aasaaska Adventism-ka sida loogu muujiyey jaantusyadii quduuska ahaa. Xabaquuq wuxuu ahaa suunka wax sii sheegidda ee isku xidhay xaqiiqooyinkaas oo dhan.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Maxaa yeelay, muujintadu weli waxay u taal wakhti la gooyay; laakiin dhammaadka ayay hadli doontaa, mana ay been sheegi doonto: in kastoo ay raagto, sug iyada; waayo, hubaal way iman doontaa, mana ay daahi doonto. Bal eeg, naftiisa kii kor isu qaadaa kuma qummana isaga gudihiisa; laakiin kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa. Xabaquuq 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Farriinta nebinnimada ee sidii suun isugu xidhay farriimaha ka kooban digniinta “codka,” waa masaalka bikradaha marka lala xidhiidhiyo araggii dib u dhacay, hase ahaatee hadli lahaa. Aragga Qaylada Saqda Dhexe wuxuu kala soocaa kuwa xunxun, kuwaas oo “naftoodu kor isu qaadday,” iyo kuwa qaaliga ah, kuwaas oo rumaysad lagu xaq ka dhigay. Xaq ka dhigista rumaysadka ku timaadda waa suunka uu “codku” xidhan yahay.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Oo xaqnimaduna waxay ahaan doontaa suunka dhexdiisa, aaminimaduna suunka miskihiisa. Ishacyaah 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Markii ay timid “codka cidlada kaga qaylinaya” ee niyad-jabka, ka dib niyad-jabkii Luulyo 18, 2020, farriintiisu waxay ahayd isla farriintii ay ahayd tan iyo Sebtembar 11, 2001. Farriintaas ka timaadda Eliiyaah ee iman doona, kuna socota lafaha qalalan ee dhintay oo sugaya iyagoo niyad-jabsan, waa in Islaamku yahay “xukunnada calaamadaha ah,” kuwaas oo siinaya asalka ay carruurta kale ee Ilaah ee Baabuloon ku bartaan xaqnimada.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Jidka kuwa xaqa ahi waa toosnaan; adigu, ka ugu qummanow, waxaad miisaantaa jidka kuwa xaqa ah. Hubaal, jidka xukummadaada, Rabbiyow, ayaannu kugu sugaynay; naftayadu waxay u hanqal taagtaa magacaaga iyo xusuustaada. Naftayda ayaan habeenkii kugu doondoonay; hubaal, ruuxayga igu dhex jira ayaan aroor hore kugu raadin doonaa; waayo, markii xukummadaadu dhulka yaallaan, dadka dunida degganu waxay baran doonaan xaqnimada. Ishacyaah 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Yooxanaa Baabtiisaha, kii Eliiyaahii iman lahaa ahaa, waa “codka” ku jira “lamadegaanka” saddexda maalmood iyo badhka ah ee Muujintii cutubka kow iyo tobnaad. Hawshiisu waxa ku jira inuu aqoonsado jiilka afraad oo ugu dambeeya ee Adventism-ka, kuwaas oo nafahoodu kor loo qaaday oo ku kalsoon dhaxalka ruuxiga ah ee awowayaashood, hase ahaatee dareemaya in cadhada Ilaah ay soo dhowdahay. Iyagu waa jiilka afraad, waayo waxay si buuxda ugu muuqdeen jiil si toos ah uga soo horjeeda Masiixa. Iyagu waa jiilka jilbiska, laakiinse weli waxay ku tilmaamaan aabbahood Ibraahim, si ay ugu doodaan inay dhab ahaan yihiin jiilka Wanka. Jiilka Wanku waa jiilka la doortay ee Butros, waana kuwa raaca Wanka meel kastoo uu tago.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Yooxanaa si cad buu u soo bandhigay dembiyadii kuwii u yimid inay maqlaan farriintiisa, waayo way toobadkeeneen oo waa la baabtiisay. Wuxuu kaloo ogeysiiyey in Mid isaga ka daba iman doona jiro, kaas oo si dhamaystiran u sifayn doona meeshiisa wax lagu tumo. Qofkaasu waa rasuulkii axdiga; isagu waa “ninka burushka boodhka,” kaas oo daaqadda ka xaaqaya lacagaha iyo jawharadaha been-abuurka ah oo soo celinaya jawharadihii asalka ahaa, kuwaas oo markaas toban laab uga sii dhalaalaya sidii ay ahaayeen markii William Miller malaa’igahu ku hoggaamiyeen hawshii ururinta jawharadihii asalka ahaa ee dhaqdhaqaaqii malaa’igta kowaad.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Yooxanaa Baabtiisaha wuxuu si toos ah u cambaareeyey kalsoonidii Adventistaha La’odikiyaanka ee ay ku qabeen aabbahood Ibraahim; waayo Eliyaah kan imanaya waxaa loo diray inuu qalbiyada aabbayaasha u soo jeediyo carruurta, kuwa carruurtana u soo jeediyo aabbayaasha. Mabda’a adeegsiga kitaabiga ah ee kii ugu horreeyey iyo kii ugu dambeeyey ayaa shaqadaas ku matalan, hase yeeshee sidoo kale waxaa ku jira daawada kuwa isku hela xaalad kala firidhsan, ku sugan dhulka cadowga, oo ku dhintay cidlada. Waa inay gartaan dembiyadooda, iyo dembiyadii aabbayaashood, oo ay toobad keenaan. Iyagoo la socda qirashada dembiyadooda iyo dembiyada aabbayaasha, waa inay sidoo kale qirtaan inaanay Rabbiga la socon intii lagu jiray muddadii cidlada ee saddexda maalmood iyo badhka. Weliba, waa inay qirtaan inaan Ilaah la socon iyaga intii lagu jiray taariikhdaas.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Kuwa idinka hadhayna waxay ku baabba’i doonaan xumaantooda iyagoo jooga dalalka cadaawayaashooda; oo weliba xumaatooyinkii awowayaashood ayay iyaga la jir ahaan ugu baabba’i doonaan. Haddii ay qirtaan xumaantooda, iyo xumaatooyinkii awowayaashood, iyo xadgudubkoodii ay igu xadgudbeen, iyo weliba inay igu socdeen si iga gees ah; iyo inaan aniguna iyaga ugu socday si ka gees ah, oo aan geeyey dalkii cadaawayaashooda; haddaba haddii qalbiyadooda aan gudnayn la is-hoosaysiiyo, oo markaasay aqbalaan ciqaabta xumaantooda: markaasaan soo xusuusan doonaa axdigaygii Yacquub, oo weliba axdigaygii Isxaaq, oo weliba axdigaygii Ibraahim baan soo xusuusan doonaa; oo dhulkana waan soo xusuusan doonaa. Laawiyiintii 26:39–42.

The curse was because they didn’t remember the sabbaths of the land.

Inkaartu wuxuu ahaa maxaa yeelay ma ay xusuusan sabtiyadii dalka.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Yooxanaa Baabtiisaha, kan Eliyaas kii iman lahaa ahaa, wuxuu astaan u ahaa “codka” cidlada ku jira ee saddexda maalmood iyo badhka ah ee Muujintii kow iyo tobnaad. Isagu wuxuu lafihii engegnaa ee dhintay ku amri lahaa inay “xusuustaan” sharcigii Muuse ee Xoreeb; oo haddii ay sidaas yeelaanna, markaas rasuulka axdigu wuxuu “xusuusan” lahaa axdigii awowayaashood. Laakiin taasu waxay ku iman lahayd oo keliya haddii ay qirteen dembiyadooda, dembiyadii awowayaashood, iyo—taasoo ka sii is-hoosaysiin badnayd—waxaa la gudboonayd inay si cad u magacaabaan xadgudubyadii ay Ilaah “ku xadgudbeen.”

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Waxa kale oo ay u baahnaan lahaayeen inay qirtaan inay Ilaah kula socdeen si “ka gees ah,” iyo in Ilaah isna ula socday iyaga si “ka gees ah.”

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Waxa kale oo ay u baahnaan lahaayeen inay garwaaqsadaan in iyagu ahaayeen lafihii qalalay ee meydka ahaa ee yaallay jidka ku qoran Muujintii kow iyo tobnaad, waayo waxay khasab ku ahaan lahayd inay qirtaan in Ilaah iyaga keenay dalkii cadowga, oo dalka cadowguna waa dhimasho.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Sida uu Yooxanaa Baabtiisaha sheegay, waxay kaloo u baahnaan lahaayeen inay ka jawaabaan su’aasha ah codka ka dhex qaylinaya “cidlada” uu yahay kuma, waayo Yooxanaa wuxuu weyddiiyey, “Yaa idiin digay inaad ka carartaan cadhada iman doonta?”

We will continue these subjects in the next article.

Waxaannu mowduucyadan sii wadi doonnaa maqaalka xiga.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> Wadaadka Ilaah waxaa lagu amray: “Kor u qayli, hana iscelin, codkaagana sida buun u qaad, oo dadkayga tus xadgudubkooda, reer Yacquubna dembiyadooda.” Rabbigu dadkan wuxuu ka leeyahay: “Maalin kasta way i doondoonaan, oo waxay ku farxaan inay ogaadaan jidadkayga, sidii quruun caddaalad samaysay.” Halkan waxaa jooga dad is-khiyaaneeya, is-caddeeya, oo is-raalli ka ah, wadaadkana waxaa lagu amray inuu kor u qayliyo oo uu tuso xadgudubyadooda. Qarni walba shaqadan waxaa loo qabtay dadkii Ilaah, iminkana waxaa loo baahan yahay si ka sii badan weligii hore. Markhaatifurrada, mugga 5, 299.

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