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# The Book of Daniel - Number Sixty-One

Kitaabka Daanyeel - Lixdan iyo Kow

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Daaha Ka-qaadista Tolmada Nebinimada: Fahamka Riyooyinkii Daanyeel, Axdiga, iyo Waqtiga Shaabadaynta ee Maalmaha Ugu Dambeeya

Author

Jeff Pippenger

Published

January 25, 2024

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Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Jibriil wuxuu u yimid Daani’eel cutubka sagaalaad si uu u siiyo xigmad iyo garasho ku saabsan labadii riyo oo lagu muujiyey cutubka siddeedaad.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Oo wuu i ogeysiiyey, wuuna ila hadlay, oo yidhi, Daanyeelow, haatan ayaan u imid inaan ku siiyo xeel iyo garasho. Bilowgii baryootankaagii ayaa amarku soo baxay, aniguna waxaan u imid inaan kuu muujiyo; waayo, aad baa loo jecel yahay; sidaas daraaddeed arrinka garo, oo waxyiga fiiri. Daanyeel 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Si Daanyeel u helo “fahamka” uu u baahnaa, Jibriil wuxuu u sheegay inuu fahmo labadaba “arrinta” iyo “riyada.” “Arrintu” waxay ahayd riyadii ku saabsanayd ku tumanidda meesha quduuska ah iyo ciidanka, halka “riyada” ay ahayd riyadii muuqashadii Oktoobar 22, 1844. Walaasha White iyaduna waxay carrabka ku adkaynaysaa labadan riyo markii ay inoo sheegtay in Daanyeel uu doonayay inuu fahmo xidhiidhka ka dhexeeya maxaabiistii toddobaatanka sannadood iyo laba kun iyo saddex boqol oo sannadood. Toddobaatanka sannadood waa waxa Jibriil u aqoonsaday “arrinta,” halka “riyadu” ay ahayd laba kun iyo saddex boqol oo sannadood. Daanyeel wuxuu matalaa “kuwa caqliga leh” ee maalmaha ugu dambeeya, marka Jibriil bixiyo fasiraadda laba kun iyo saddex boqol oo sannadood. “Kuwa caqliga leh” waxay gartaan labadaba “arrinta” iyo “riyada” ee ku jira fasiraadda Jibriil; kuwa sharka lehse ma fahmaan. Dadkii Miller-ka raacay waxay fahmeen “arrinta” iyo “riyada,” laakiin si xaddidan oo keliya.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Afarta boqol iyo sagaashanka sannadood ee wakhtiga tijaabada ahaa waxay ahaayeen muddo ku dhisnayd afarta boqol iyo sagaashanka sannadood ee caasinnimada ka dhanka ahayd axdigii “toddobada jeer” ee lagu metelay Laawiyiintii labaatan iyo shan iyo labaatan iyo lix. Toddobaatankii sannadood ee maxaabiisnimadu waxay ahaayeen wadarta sannadihii oo dhan ee aan dhulka loo oggolaan inuu ku raaxaysto nasashadiisa.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Toddobaadkii uu Masiixu axdiga kula adkeeyey kuwa badan, waxay ahayd sawir muujinaya muranka axdigiisa, sida ay u metelaan laba xilli oo min kun laba boqol iyo lixdan maalmood ah. Toddobaadkaas nebiyadeed waxaa kala qaybiyey iskutallaabta, taas oo astaan u ah shaabadda Ilaah.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> “Waa maxay shaabadda Ilaaha nool oo lagu dhigo foodaha dadkiisa? Waa calaamad ay malaa'igtu akhrin karaan, laakiin aan indhaha dadka lagu arki karin; waayo malaa'igta wax halaagta waa inay aragto calaamaddan furashada. Maskaxda wax garadka ahi waxay ku aragtay calaamadda iskutallaabta Kalvari wiilasha iyo gabdhaha Rabbiga korsaday. Dembigii xadgudubka sharciga Ilaah waa laga qaaday. Waxay xidhan yihiin dharkii arooska, oo waxay adeecaan, daacadna u yihiin, amarrada Ilaah oo dhan.” Manuscript Releases, volume 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Toddobaadkaas wuxuu astaan u ahaa laba xilli oo min kun laba boqol iyo lixdan sannadood ah, oo lagu kala qaybiyey sharcigii Axadda ee 538, (calaamadda bahalka) kaas oo jaahilnimadu marka hore, dabadeedna baabannimadu, ku tuntay meesha quduuska ah iyo ciidanka. Kun laba boqol iyo lixdan maalmood, Masiixu wuxuu bixiyey markhaatigiisa; dabadeedna kun laba boqol iyo lixdan maalmood oo kale, Masiixu wuxuu isla markhaatigaas ku bixiyey xertiisii. Kun laba boqol iyo lixdan sannadood, Shaydaanku wuxuu bixiyey markhaatigiisa isagoo adeegsanaya jaahilnimo; dabadeedna kun laba boqol iyo lixdan sannadood oo kale, Shaydaanku wuxuu markhaatigiisa ku bixiyey baabannimada.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Axdigii, kaas oo caasinimadii Israa’iil hore darted u noqday “dacwaddii” Ilaah, wuxuu ahaa axdigii Laawiyiintii cutubka shan iyo labaatanaad, kaas oo qeexay nasashada dhulka iyo yubileega la ahayd in loo dabaaldego sannad kasta oo afartan iyo sagaalaad ah.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> Markaasaa Rabbigu Muuse kula hadlay Buur Siinay, isagoo leh, Reer binu Israa’iil la hadal, oo ku dheh, Markaad gashaan dalka aan idin siinayo, markaasu dalku Rabbiga u dhawri doonaa sabti. Lix sannadood beerkaaga waad beeran doontaa, lix sannadoodna canabkaaga waad manjooyin doontaa, oo midhihiisana waad urursan doontaa; laakiinse sannadda toddobaad dalku wuxuu lahaan doonaa sabti nasasho ah, oo ah sabti Rabbiga loo dhawro; beerkaaga ha beeran, canabkaagana ha manjooyin. Wixii goosashadaada iskii uga soo baxa ha goosan, oo ha urursan canabka geedkaaga aan la manjooyin; waayo, waa sannad nasasho u ah dalka. Oo sabtida dalku waxay idiin ahaan doontaa cunto; adiga, iyo addoonkaaga, iyo addoontaada, iyo midiidinkaaga kiraysan, iyo shisheeyaha kula deggan, iyo xoolahaaga, iyo dugaagga dalkaaga jooga; korriinka dalka oo dhammu wuxuu u ahaan doonaa cunto. Oo waa inaad tirisaa toddoba sabti oo sannado ah, toddoba jeer toddoba sannadood; muddada toddobada sabti oo sannadoodna waxay kuu ahaan doontaa sagaal iyo afartan sannadood. Markaas maalinta tobnaad ee bisha toddobaad waa inaad buunka yubiliiga yeedhsiisaa; maalinta kafaaraggudka waa inaad buunka ka yeedhsiisaan dalkaaga oo dhan. Oo sannadda kontonaad waa inaad quduus ka dhigtaan, oo xorriyad dalka oo dhan uga naadisaan dadka deggan oo dhan; taasu waxay idiin ahaan doontaa yubilii; oo nin kastaa ha ku noqdo hantidiisii, nin kastaa na ha ku noqdo reerkiisii. Sannaddaas kontonaad waxay idiin ahaan doontaa yubilii; ha beeranina, hana goosanina waxa iskii uga baxa, hana urursanina canabka geedaha aan la manjooyin. Waayo, waa yubilii; oo idiinku quduus bay idiin ahaan doontaa; korriinka beertana waad ka cuni doontaan. Sannadda yubiliigan nin kastaa ha ku noqdo hantidiisii. Laawiyiintii 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Muddadii ugu horraysay ee waxsii-sheegidda laba kun iyo saddex boqol ee sannadood, sida toddobaadkii Masiixu ku adkeeyey axdiga, iyo afarta boqol iyo sagaashanka sannadood, waxay si toos ah ula xidhiidhaa “toddobada jeer” ee Laawiyiintii cutubyada shan iyo labaatan iyo lix iyo labaatan.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Sidaa darteed ogaada oo garta in tan iyo bixitaankii amarka dib loogu soo celinayo oo Yeruusaalem lagu dhisayo ilaa Masiixa Amiirka ay ahaan doonaan toddoba toddobaad iyo laba iyo lixdan toddobaad; jidka weyn mar kale waa la dhisi doonaa, iyo derbigana, xataa wakhtiyo dhib badan. Daanyeel 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Sagaal iyo lixdan toddobaad oo ka bilaabmaya 457 BC waxay ku gaadhayaan baabtiiskii Masiixa iyo bilowgii toddobaadka uu ku adkeeyey axdiga, kaas oo ahaa axdigii “muranka” Ilaah. Hase yeeshee, waxaa jiray toddobaadyo toddobaad ah oo ah (afar iyo afartan sano iyo sagaal), kuwaas oo laga soocay sagaalka iyo lixdanka toddobaad weedha ah “toddoba toddobaad, iyo laba iyo lixdan toddobaad.” Iyadoo laga bilaabayo 457 BC, waxaa jiri lahaa afar iyo afartan sano iyo sagaal, taas oo si cad u tilmaamaysa axdiga ku qoran cutubka shan iyo labaatanaad ee Laawiyiintii, iyo dabbaaldegga yubiliiga. Afartaas iyo afartan sano iyo sagaalkaas ma ahayn oo keliya calaamad u ah wareegyada yubiliiga, balse sidoo kale waxay ahaayeen calaamad Bentekoste, taas oo ah maalinta kontonaad ee ka dambaysa afarta iyo afartan maalmood ee iidda toddobaadyada.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Afartan iyo sagaalkii sano ee ugu horreeyey ee laba kun iyo saddex boqolkii sannadood, afartii boqol iyo sagaashankii sannadood, iyo toddobaadkii axdiga lagu adkeeyey dhammaantood si toos ah bay ugu xiran yihiin laba kun iyo shan boqol iyo labaatankii sannadood, oo lagu metelay “toddoba goor,” ee ku qoran Laawiyiintii labaatan iyo lix. Qayb kasta oo ka mid ah waxsii sheegidda laba kun iyo saddex boqol oo sannadood si toos ah bay ugu xiran tahay “toddoba goor” oo Adventism-ku dhinac dhigay oo diiday sannadkii 1863. “Toddoba goor” waa calaamad u taagan axdiga yubiliiga, sababtaas awgeedna waa in sidoo kale la xuso in markii laba kun iyo saddex boqolkii sannadood ay dhammaadeen Oktoobar 22, 1844, ay sidaas oo kale laba kun iyo shan boqol iyo labaatankii sannadoodna ku dhammaadeen isla maalintaas, waayo Muuse wuxuu ku qoray Laawiyiintii cutubka labaatan iyo shan:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> Oo waxaad isu tirin doontaa toddoba sabtiyo oo sannado ah, toddoba jeer toddoba sannadood; oo muddada toddobada sabti ee sannaduhu waxay kuu ahaan doontaa sagaal iyo afartan sannadood. Markaas waxaad yeeli doontaa in buunka yubiliigu ka dhawaajiyo maalinta tobnaad ee bisha toddobaad; maalinta kafaaraggudka waa inaad buunka ka dhawajisaan dalkiinna oo dhan. Laawiyiintii 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Muddo kasta oo nebiyadeed ee ku jira labada kun iyo saddexda boqol ee sannadood, wuxuu si toos ah ula xidhiidhaa “todobada goor” ee Laawiyiintii lix iyo labaatan, oo ay ku jirto maalintii ay labadaas muddo nebiyadeed dhammaadeen. Afartankii iyo sagaalkii sannadood ee ugu horreeyey waxay tilmaameen hawsha dib-u-dhiska iyo soo-celinta Yeruusaalem, taas oo la dhammaystiri lahaa marka dadka Ilaah ay ka soo baxaan Baabuloon. Macbudka waa la dhammaystiray ka hor amarkii saddexaad, sida macbudkii Millerite-kuna u dhammaystirmay ka hor intii malaa’igtii saddexaad iman. Hase ahaatee, dabadeed 457 BC, “jidkii” weli wuxuu u baahnaa “in mar kale la dhiso, iyo derbigii, xataa xilliyo dhib badan.” Isagoo ah Alfa iyo Oomeega, Ciise had iyo goor wuxuu ku muujiyaa dhammaadka wax, bilowga wax; sidaas darteed dabadeed Oktoobar 22, 1844, Milleriyiintu waxay ahayd inay dhammaystiraan “jidkii” iyo “derbigii,” “xilliyo dhib badan” gudaheed.

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Walaal White waxay derbiga suugaaneed ee ilaalinta ku wareegsan Yeruusaalem u aqoonsataa astaan u ah sharciga Ilaah, isla markiiba ka dib Oktoobar 22, 1844, kuwa aaminka ahna waxaa loo hoggaamiyey meesha quduuska ah ee jannada, waxayna garteen sharciga Ilaah (derbiga). Si loo garto sharciga Ilaah, oo ay ku jirto Sabtida, reer Miller waxaa dib loogu hoggaamiyey axdigii Israa’iiltii hore. Soo celinta “jidka” suugaaneed waa soo celintii ruux ahaan loo fuliyey markii reer Miller ay ku noqdeen “waddooyinkii hore” ee Yeremyaah. “Wakhtiyada dhibka badan” ee lagu sheegay in ay jiri doonaan muddadii derbiga iyo jidka la dhisayay, waxay ahayd in la fuliyo 1844 ka dib, waxaana Dagaalkii Sokeeye ee markaas soo dhowaanayay, oo wax yar ka dib ka bilaabmay isla taariikhdaas, uu matalayey wakhtiyadaas dhibka badan.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Hadday daacad ahaan lahaayeen, waxay gaadhi lahaayeen sannadka kontonaad ee astaan ahaan u taagan yubiliiga (halkaas oo addoommada la sii daayo), kaas oo sidoo kale uu metelayay maalinta kontonaad ee Bentekoste (halkaas oo farriinta xorayntu u baxdo dunida oo dhan). Laakiin 1844 dabadeed badankoodu waxay ka horyimaadeen iftiinka Sabtida, oo 1863-na, waxay sidoo kale diideen farriintii Muuse (“toddobadii goor”), taas oo Eliyaah (William Miller) u soo gaadhsiiyey iyaga. Si kale haddii loo dhigo, waxay ka jeesteen “jidka” (waddooyinkii hore) ee ay ahayd inay soo celiyaan oo ay ku socdaan.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Ciise had iyo jeer dhammaadka wuxuu ku muujinayaa bilowga, oo marka masaalka tobanka bikradood lagu celiyo maalmaha ugu dambeeya, hawsha soo celinta Yeruusaalemna mar kale waa in la dhammaystiraa. “Jidka iyo derbiga” waxaa lagu dhisi doonaa “waqtiyo dhib badan leh”. Hadda waxaynu galaynaa waqtiyadaas dhibka badan leh. Oktoobar 22, 1844, wuxuu tusaale u yahay sharciga Axadda ee dhowaan iman doona, sidaas darteed marka ay timaaddo “saacadda dhulgariirka weyn,” ee Muujintii kow iyo tobnaad, jidka iyo derbiga waxaa lagu dhisi doonaa waqtiyo dhib badan leh. Hadda waxaynu waqtiyadaas dhibka badan leh u aqoonsan doonnaa “cadhaysiinta quruumaha” ee ay dhalinayso dagaalka Islaamka ee isa soo taraya.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Iyadoo sharraxaysa wixii hore loo qoray ee ku saabsanaa “waqti dhibaataysan,” waxay bixisay sharraxaad lagu qoray buugga Early Writings.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Bogga 33 waxaa ku qoran sidan: ‘Waxaan arkay in Sabtida quduuska ahi ay tahay, oo ay ahaan doonto, derbiga kala sooca reer binu Israa’iil ee runta ah oo Ilaah leeyahay iyo kuwa aan rumaysadka lahayn; iyo in Sabtidu tahay arrinta weyn ee mideyn doonta qalbiyada quduusiinta qaaliga ah ee Ilaah ee sugaya. Waxaan arkay in Ilaah leeyahay carruur aan arkayn oo aan dhawrin Sabtida. Iyagu ma ay diidin iftiinka ku saabsan. Oo bilowgii wakhtiga dhibaatada, waxaa nalaga buuxiyey Ruuxa Quduuska ah markii aannu baxnay oo aannu Sabtida si ka sii buuxda ugu dhawaaqnay.’

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Aragtidan waxaa la bixiyey sannadkii 1847, xilligii ay aad u yaraayeen walaalaha Advent-ka ee xajinayey Sabtida; kuwaasna in yar oo keliya ayaa u haystay in ilaalinteedu ay leedahay muhiimad ku filan oo lagu kala sooco dadka Ilaah iyo kuwa aan rumaysnayn. Hadda waxaa bilaabanaya in la arko rumoobidda aragtidaas. ‘Bilowga wakhtigaas dhibaatada ah,’ ee halkan lagu sheegay, ma tilmaamayo wakhtiga ay belaayooyinku bilaabmi doonaan in la shubo, balse wuxuu tilmaamayaa muddo gaaban oo ka horraysa intaan la shubin, inta Masiixu ku jiro meesha quduuska ah. Wakhtigaas, iyadoo hawsha badbaadintu soo xirmayso, dhibaatadu waxay ku soo degi doontaa dhulka, quruumuhuna way cadhoon doonaan, hase ahaatee waa la xakamayn doonaa si aanay u hor istaagin hawsha malaa’igta saddexaad. Wakhtigaas ayaa ‘roobka dambe,’ ama cusboonaanta ka timaadda joogitaanka Rabbiga, iman doontaa, si ay awood u siiso codka weyn ee malaa’igta saddexaad, oo ay quduusiinta ugu diyaariso inay istaagaan muddada lagu shubi doono toddobada belaayo ee ugu dambaysa.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Waxaa jirta “waqti gaaban” oo ka horreeya xidhitaanka albaabka nimcada, marka “quruumuhu cadhoon doonaan, hase yeeshee waa la xajin doonaa.” Isla waqtigaasna “roobka dambe” ayaa imanaya. “Cadhoonka quruumaha” waa astaan lagu aqoonsaday Muujintii cutubka kow iyo tobnaad.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Oo quruumihii way cadhoodeen, cadhadaadiina way timid, iyo wakhtigii kuwii dhintay in la xukumo, iyo inaad abaalgud siiso addoommadaada nebiyada ah, iyo quduusiinta, iyo kuwa magacaaga ka cabsada, yaryar iyo waaweynba; iyo inaad halligto kuwa dhulka halliga. Muujintii 11:18.

Sister White comments on this verse.

Walaasha White waxay ka faallootaa aayaddan.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Waxaan arkay in cadhada quruumaha, cadhada Ilaah, iyo wakhtiga kuwii dhintay la xukumi lahaa ay ahaayeen waxyaalo kala go’an oo si cad u kala duwan, midna kan kale daba socday; sidoo kale in Miikaa’iil uusan weli istaagin, iyo in wakhtiga dhibaatada, oo aan tan la mid ahi weligeed jiri jirin, uusan weli bilaabmin. Quruumuhu hadda way cadhaysanayaan, laakiin markii Wadaadkeenna Sare uu dhammaystiro shuqulkiisa meesha quduuska ah, wuu istaagi doonaa, oo xidhan doonaa dharka aargudashada, markaasna toddobada belaayo ee ugu dambaysa waa la daadshin doonaa.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Waxaan arkay in afarta malaa’igood ay qaban doonaan afarta dabaylood ilaa uu dhammaado shuqusha Ciise ee meesha quduuska ah, dabadeedna ay iman doonaan toddobada belaayo ee ugu dambaysa.” Qoraalladii Hore, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

“Cadhaysiinta quruumaha” waxay dhacdaa wax yar ka hor inta aanu xidhmin wakhtiga nimcada, waayo waxaa ku xiga “cadhada Ilaah.” “Cadhada Ilaah” waxay dhacdaa marka wakhtiga nimcadu xidhmo, “wakhtiga la xukumo kuwii dhintay”na wuxuu tilmaamayaa xukun dhaca inta lagu jiro kun-sannadoodka, mana tilmaamayo xukunkii kuwii dhintay ee bilaabmay 1844.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

> Oo haddana waxaan arkay malaa'ig samada ka soo degaysa, oo haysata furihii yamayska iyo silsilad weyn oo gacanteeda ku jirta. Markaasay qabatay masduulaaggii, abeesadii hore, oo ah Ibliiska iyo Shaydaanka, oo waxay xidhay kun sannadood, oo waxay ku tuurtay yamayska, wayna ku xidhay, oo shaabad bay ku dul saartay, si uusan mar dambe quruumaha u khiyaanayn ilaa kunkaas sannadood la dhammaystiro; dabadeedna waa in muddo yar la sii daayaa. Oo haddana waxaan arkay carshiyo, oo way ku fadhiisteen, xukunkana waa la siiyey; oo waxaan arkay nafihii kuwii madaxa laga jaray maragga Ciise aawadiis, iyo hadalka Ilaah aawadiis, iyo kuwii aan caabudin bahalka iyo sanamkiisa toona, oo aan sumaddiisa ku qaadan fooddooda ama gacmahooda; wayna noolaadeen oo Masiixa ayay la boqor noqdeen kun sannadood. Muujintii 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Xukunka “la siiyey” quduusiinta waxay caddaynaysaa in iyagu ay xukun ku ridi doonaan kuwa sharka leh inta lagu jiro kun-sannoodka, ee ma aha in iyaga la xukumo.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> “Inta lagu jiro kunka sannadood ee u dhexeeya sarakicidda koowaad iyo sarakicidda labaad waxaa dhacaya xukunka kuwa sharka leh. Rasuul Bawlos wuxuu xukunkan u tilmaamayaa inuu yahay dhacdo ka dambaysa imaatinka labaad. ‘Waxba ha xukimina wakhtiga ka hor, ilaa Rabbigu yimaado; kaas oo iftiimin doona waxyaalaha qarsoon ee gudcurka, oo muujin doona talooyinka qalbiyada.’ 1 Corinthians 4:5. Daanyeelna wuxuu caddeeyaa in markii uu yimid Kan Waayaha Hore, ‘xukunkii waxaa la siiyey quduusiinta Kan ugu Sarreeya.’ Daniel 7:22. Wakhtigan kuwa xaqa ah waxay u talinayaan sidii boqorro iyo wadaaddo Ilaah u ah. Yooxanaa wuxuu Kitaabka Muujintii ku leeyahay: ‘Oo waxaan arkay carshiyo, oo way ku fadhiisteen, xukunna waa la siiyey.’ ‘Waxay ahaan doonaan wadaaddadii Ilaah iyo Masiixa, oo waxay la boqortooyi doonaan isaga kun sannadood.’ Revelation 20:4, 6. Waa wakhtigan sida Bawlos sii sheegay, in ‘quduusiintu ay dunida xukumi doonaan.’ 1 Corinthians 6:2. Iyagoo Masiixa kula midoobay ayay xukumaan kuwa sharka leh, iyagoo falalkooda barbar dhigaya kitaabka qaanuunka ah, oo ah Baybalka, oo go’aan ka gaaraya kiis kasta sida waafaqsan shuqulladii jidhka lagu sameeyey. Markaas ayaa qaybta ay kuwa sharka lihi qasabka ku mutaysanayaan loo qiyaasaa sida shuqulladoodu yihiin; waxaana taas magacyadooda lagaga diiwaangeliyaa kitaabka dhimashada.”

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> “Shayddaan iyo malaa’igta sharka lehba waxaa xukumi doona Masiixa iyo dadkiisa. Bawlos wuxuu leeyahay: ‘Miyeydaan ogayn inaynu malaa’igta xukumi doonno?’ Aayadda 3. Yuudasna wuxuu caddeeyaa in ‘malaa’igihii aan dhawrin meeshoodii hore, balse ka tegey hoygoodii gaarka ahaa, uu ku xafiday silsilado weligood jira oo gudcur ku hoos jira ilaa xukunka maalinta weyn.’ Yuudas 6.

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> “Marka kunka sannadood ay dhammaadaan waxaa dhici doonta sarakicidda labaad. Markaas kuwa sharka leh ayaa laga soo sara kicin doonaa kuwii dhintay oo waxay ka soo muuqan doonaan Ilaah hortiisa si loo fuliyo ‘xukunka qoran.’ Sidaas awgeed waxyigii wax muujiyey, kaddib markii uu sharraxay sarakicidda kuwa xaqa ah, wuxuu leeyahay: ‘Kuwii dhintay ee kale ma ay noolaan mar kale ilaa kunkii sano ay dhammaadeen.’ Muujintii 20:5. Ishacyaahna wuxuu ka leeyahay kuwa sharka leh: ‘Oo waxaa loo soo wada ururin doonaa sida maxaabiista godka loogu soo ururiyo, oo xabsiga ayaa lagu soo xiri doonaa, oo maalmo badan dabadeedna waa la soo booqan doonaa.’ Ishacyaah 24:22.” Dagaalkii Weynaa, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Sidaas daraaddeed waa caddahay in “ka cadhaysiinta quruumaha” loola jeedo “waqtiyada dhibaatada leh” ee ku soo degaya dunida ka hor intaan xilliga imtixaanku xidhmin, iyo in marka “quruumuhu cadhoodaan,” isla mar ahaantaana “la xakameeyo.”

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> “Waxaan arkay in cadhadii quruumaha, cadhadii Ilaah, iyo wakhtigii lagu xukumi lahaa kuwii dhintay ay ahaayeen wax kala gooni ah oo si cad u kala soocan, midba kan kale daba socday.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

Waqtiga ay “quruumuhu cadhoodaan,” roobka dambe ayaa bilaaba inuu da’o.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Waqtigaas, inta hawsha badbaadadu ku dhowdahay xidhitaankeeda, dhib baa dunida ku soo degi doona, quruumuhuna way cadhoon doonaan, hase yeeshee waa la xakamayn doonaa si aanay u hor istaagin hawsha malaa’igta saddexaad. Waqtigaas ‘roobka dambena,’ ama cusboonaysiinta ka timaadda hortiisa Rabbiga, ayaa iman doona si uu awood u siiyo codka weyn ee malaa’igta saddexaad, oo uu quduusiinta ugu diyaariyo inay istaagaan muddada toddobada belaayo ee ugu dambaysa la daadin doono.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Waxaa jirta xilli ay “quruumuhu cadhoodeen,” hase yeeshee isla mar ahaantaasna “waa la xannibay.” Markaas ayuu Masiixu dhisaa boqortooyadiisa ammaanta leh, waayo, boqortooyadiisa wuxuu dhisaa wakhtiga roobka dambe.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Roobka dambe waxay ku soo degaysaa kuwa daahirka ah—markaas dhammaantood way heli doonaan sidii hore.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> “Marka afarta malaa’ig la sii daayo, Masiixu wuxuu dhisi doonaa boqortooyadiisa. Roobka dambe ma helo qofna marka laga reebo kuwa samaynaya wax kasta oo ay kari karaan.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Labada tuduc ee ka horreeya ee laga soo qaatay Early Writings waxay caddaynayaan in marka quruumuhu cadhoodaan, isla markaana isla waqtigaas “la xakameeyo,” afarta malaa’igood ay celiyaan afarta dabaylood. Sidaas daraaddeed, cadhoobidda quruumaha waxaa lagu matalayaa “afarta dabaylood.” Waxay kaloo xustay in wakhtiga ay afarta malaa’igood quruumaha cadhaysan xakameynayaan, roobka dambe uu iman doono. Muddada wakhtiga ah ee bilaabmata marka roobka dambe yimaado, taas oo sidoo kale ah marka quruumuhu cadhoodaan, hase yeeshee la xakameeyo, waxay sii socotaa ilaa Miikaa’iil istaago oo wakhtiga imtixaanka aadanuhu xidhmo. Muddadaas wakhtiga ahi waa muddada ay badbaadadu xidhmayso, sidaas darteedna waxay ka dhigan tahay shaqadii ugu dambaysay ee Masiixu ku qabanayo Quduuska ugu Quduusan, taas oo lagu aqoonsaday inay tahay muddada uu ama dembiyada dadka ka tirayo ama magacyadooda ka tirtirayo buugaagta xukunka. Muddadaas wakhtiga ah, marka malaa’iguhu hayaan afarta dabaylood, waa wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Islaamka hoogga saddexaad waa quwadda “ka cadhaysiisa quruumaha,” oo hoogga saddexaadna wuxuu yimid Sebtembar 11, 2001, hase ahaatee Islaamka isla markiiba “waa la xakameeyey.” “Dabaysha bari” waa astaan u taagan Islaamka, oo Ishacyaahna wuxuu “dabaysha bari” ku tilmaamaa “dabaysha kulul,” taasoo Ilaah “celiyo” (xannibo). Dagaalka Islaamka si isdaba joog ah ayaa loogu muujiyey sidii naag foolanaysa, waayo waa dagaal sii kordhaya oo billowday Sebtembar 11, 2001, markii malaa’igtii xoogga badnayd ee Muujintii siddeed iyo tobnaad soo degtay, sida lagu calaamadeeyey duminiddii dhismayaashii waaweynaa ee Magaalada New York.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Haddaba ma waxaa timid hadalkii aan ku dhawaaqay oo ahaa in New York lagu xaaqi doono hir-mawjad weyn? Tan weligay ma aanan odhan. Waxaan idhi, anigoo eegaya dhismayaasha waaweyn ee halkaas laga taagayo, dabaqba dabaqa ka sarreeya, ‘Maxaa muuqaallo laga argagaxo ay dhici doonaan marka Rabbigu kaco inuu dhulka si weyn u gariiriyo! Markaas ayaa erayada Muujintii 18:1–3 rumoobi doonaan.’ Dhammaan cutubka siddeed iyo tobnaad ee Muujintii waa digniin ku saabsan waxa dhulka ku soo socda. Laakiin iftiin gaar ah kama aanan helin waxa ku soo socda New York, marka laga reebo inaan ogahay in maalin maalmaha ka mid ah dhismayaasha waaweyn ee halkaas yaal lagu soo ridi doono rogrogashada iyo afgembinta xoogga Ilaah. Iftiinka la i siiyey ayaan ku ogahay in baabbi’in dunida ku jiro. Hal eray oo Rabbiga ka yimaada, hal taabasho oo xooggiisa weyn ah, oo dhismayaashan waaweyn way dumi doonaan. Muuqaallo ayaa dhici doona, cabsi badnidooda aanan qiyaasi karin.” Review and Herald, July 5, 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Jaantusyadii 1843 iyo 1850 Islaamku waxa lagu metelay “fardo dagaal.” Muujintii cutubka sagaalaad, halkaas oo lagu soo bandhigay Islaamka hoogga koowaad iyo kan labaad, dabeecadda Islaamka waxa lagu aqoonsaday magaca boqorka Islaamka.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Oo iyana waxay lahaayeen boqor ka taliya, kaas oo ah malaa’igta yamayska aan gunta lahayn; magiciisuna afka Cibraaniga waa Abaddon, laakiin afka Giriiggana magiciisu waa Apollyon. Muujintii 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Aayaddan oo ah cutubka SAGAALAAD, aayadda KOW IYO TOBAN, si nebiyad ah bay u muujinaysaa in, ha lagu metelo Axdigii Hore (Cibraaniga) ama Axdiga Cusub (Giriigga), dabeecadda Islaamku tahay Abaddon ama Apollyon. Labada magacba waxay ka dhigan yihiin “burbur iyo dhimasho”.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Malaa’igta ayaa haya afarta dabaylood, kuwaas oo lagu matalay faras cadhooday oo doonaya inuu iska gooyo xadhigga oo ku yaaco oogada dhulka oo dhan, isagoo jidkiisa ku sida hallig iyo dhimasho.” Manuscript Releases, volume 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Afarta dabaylood waa faraska cadhaysan ee waxsii sheegidda Kitaabka Quduuska ah, kaas oo doonaya inuu iska furo xayndaabkii. Mid ka mid ah astaamaha waxsii sheegista ee faraska cadhaysani waa in la xannibay, hase yeeshee uu doonayo inuu iska furto oo uu keeno “burbur iyo dhimasho” dunida oo dhan dusheeda.

We will continue to address these subjects in the next article.

Waxaan sii wadi doonnaa ka hadalka mawduucyadan maqaalka xiga.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Hooggii dadka Ilaah haddii ay lahaan lahaayeen dareen ku saabsan halligaadda soo fool leh ee kumanyaal magaalooyin ah, kuwaas oo hadda ku dhow in gebi ahaanba sanamcaabud loo dhiibo! Laakiin qaar badan oo ka mid ah kuwii ay ahayd inay runta ku dhawaaqaan ayaa walaalahood eedaynaya oo xukumaya. Marka xoogga beddelidda ee Ilaah uu maskaxaha ku soo dego, isbeddel muuqda ayaa iman doona. Dadku ma yeelan doonaan rabitaan ay ku dhaliilaan oo ay ku dumaan. Ma istaagi doonaan meel ka hor istaagta iftiinka inuu dunida u ifo. Dhaliishooda iyo eedayntoodu way joogsan doonaan. Awoodaha cadowgu waxay isu abaabulayaan dagaal. Iskahorimaadyo culus ayaa inoo yaal. Isku soo dhowaada, walaalahayga iyo walaalahayga dumarka ahow, isku soo dhowaada. Masiixa la midooba. ‘Ha odhanina, Isbahaysi,... hana ka cabsannina cabsidooda, hana baqina. Rabbiga ciidammada qudhiisa quduus ka dhiga; isagaana ha idiin ahaado cabsidiinna, isagaana ha idiin ahaado baqdintiinna. Oo isagu wuxuu idiin ahaan doonaa meel quduus ah; laakiinse labada qolo ee reer binu Israa’iil wuxuu u ahaan doonaa dhagax lagu turunturoodo iyo dhagax gef lagu qaado, dadka Yeruusaalem degganna dabin iyo qool. Oo qaar badan oo iyaga ka mid ah way ku turunturoon doonaan, way dhici doonaan, way jabi doonaan, waa la dabin gelin doonaa, waana la qaban doonaa.’”

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Adduunyadu waa masrax. Jilayaasheeda oo ah dadka deggan waxay isu diyaarinayaan inay kaalintooda ka gutaan riwaayadda weyn ee ugu dambaysa. Ilaah indhaha lagama hayo. Dadweynaha waaweyn ee aadanaha dhexdooda ma jiro midnimo, marka laga reebo marka dadku isu bahaystaan inay gaadhaan ujeeddooyinkooda danaysiga ah. Ilaah wuu daawanayaa. Ujeeddooyinkiisa ku saabsan kuwa isaga ku caasiyoobay way rumoobi doonaan. Adduunyada laguma dhiibin gacmaha dadka, in kastoo Ilaah u oggolaanayo canaasiirta jahawareerka iyo nidaam-darradu inay taliso in muddo ah. Awood hoosta ka timaadda ayaa ka shaqaynaysa inay keento muuqallada waaweyn ee ugu dambeeya ee riwaayadda,—Shayddaanka oo u imanaya sidii Masiixa, oo ku shaqaynaya khiyaanada oo dhan ee xaq-darrada dhexdeeda kuwa isku xidhaya ururro qarsoon. Kuwa isu dhiibaya damaca isbahaysiga waxay fulinayaan qorshayaasha cadowga. Sababta waxaa raaci doona natiijada.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Xadgudubku wuxuu ku dhow yahay inuu gaaro xadkiisii ugu dambeeyey. Jahawareer baa dunida ka buuxa, cabsi weynina mar dhow bay ku soo degi doontaa dadka. Dhammaadku aad buu u dhow yahay. Innaga runta naqaan waa inaynu isu diyaarinno waxa dhawaan ku soo degi doona dunida iyada oo ah lama-filaan wax walba qariya.” Review and Herald, September 10, 1903.

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