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

Kitaabka Yoo'eel iyo Kaniisadda Adventist-ka Sabtida Todobaad ee La'odikiya — Lambarka Afraad

Number Four

Lambarka Afraad

Author

Jeff Pippenger

Published

December 7, 2025

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In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Ishacya siddeed iyo labaatanaad, “nimanka wax quudhsada ee xukuma” “Yeruusaalem” waxaa lagu matalay “kuwa sakhraanka ah ee Efrayim,” iyo “taajka kibirka.” “Taaj” wuxuu ka dhigan yahay hoggaamin, “kibir”kuna wuxuu ka dhigan yahay dabeecad shaydaani ah.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Kuwa sakhraamiintu waxaa lagu barbar dhigay hadhaaga (“residue”) oo noqda “taajka” ammaanta Ilaah, waayo xilliga roobka dambe Rabbigu wuxuu taagaa “boqortooyadiisa ammaanta,” sida uu u astaysay markii uu taagay “boqortooyada nimcada” iskutallaabta dusheeda. Boqortooyada nimcada ee iskutallaabta ayaa astaan u ah boqortooyada ammaanta ee sharciga Axadda. Roobka dambe wuxuu billowday 9/11 markii ay bilaabatay shaabadaynta boqolka iyo afartan iyo afarta kun iyo xukunka kuwa nool.

> “I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

> “Waxaan arkay in wax walba ay si aad ah u eegayaan oo fikirradooda u fidinayaan dhibaatada soo dhow ee hortooda taal. Dembiyada reer binu Israa’iil waa inay marka hore xukunka galaan. Dembi kasta waa in meesha quduuska ah lagu qirtaa; markaas shaqadu way socon doontaa. Waa in tan hadda la sameeyaa. Kuwa hadhay wakhtiga dhibaatada waxay qaylin doonaan, Ilaahayow, Ilaahayow, maxaad ii dayrisay?

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

> “Roobkii dambe wuxuu ku soo degayaa 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. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Markay afarta malaa’igood sii daayaan, Masiixu wuxuu dhisi doonaa boqortooyadiisa. Roobka dambe ma helayo cid aan ahayn kuwa samaynaya wax kasta oo ay kari karaan. Masiixu wuu ina caawin lahaa. Dhammaantood waxay noqon karaan kuwo guulaysta nimcada Ilaah, iyagoo maraya dhiigga Ciise. Jannada oo dhammu waxay danaynaysaa hawsha. Malaa’iguhuna way danaynayaan.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Afarta dabaylood ee Muujintii sidoo kale Ishacyaah wuxuu ku matalay dabayl qallafsan oo la joojiyey intii lagu jiray maalinta dabaysha bari, sida afarta dabaylood ee khilaafka ee Muujintii ay afarta malaa’igood u xannibeen. Afarta dabaylood waxaa Walaasha White ku aqoonsatay inay yihiin “faras cadhooday oo doonaya inuu iska gooyo,” kaas oo keena “dhimasho iyo halaag.” Afarta dabaylood si tartiib-tartiib ah ayaa loo sii daayaa, iyagoo ka bilaabmaya 9/11, dabadeedna si weyn loo sii xoojiyaa xeerka Axadda, ka dibna si buuxda loo sii daayaa marka wakhtiga imtixaanka aadanuhu xirmo.

## Released and Restrained

La Sii Daayay oo La Xannibay

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Buunka toddobaad, oo sidoo kale ah hoogga saddexaad, oo ku dhawaaqaya dhammaystirka qarsoodiga Ilaah, ayaa si nebiyad ah looga dhawaajiyey 9/11 markii Islaamka la sii daayay dabadeedna si nebiyad ah uu George W. Bush u xannibay wixii ka dambeeyey 9/11. Hooyada Islaamka, Haagar, oo ah hooyadii Ismaaciil, waxay astaan u tahay xannibaad iyo sii-dayn. Saarah ayaa sii daysay iyada si ay Ibraahim ula taranto amar Saarah ka yimid, dabadeedna masayr aawadiis Saarah ayaa xannibtay, taasoo keentay in Haagar cararto, ilaa malaa’igtii ay Haagar ka xannibtay cararka oo ay ku tidhi soo noqo. Dhalashadii Isxaaq ka dib, colaaddii Haagar iyo Saarah way sii socotay ilaa Ibraahim addoontii dibadda u saaray, sidaasna uu mar kale xannibaad ugu soo rogay.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Afar malaa’ig ee Islaamka waxaa la sii daayay bilowgii waxsii sheegidda saddex boqol iyo sagaashan iyo halka sannadood iyo shan iyo toban maalmood ee Muujintii cutubka sagaalaad aayadda shan iyo tobnaad, dabadeedna waa la xakameeyey 11-kii Agoosto, 1840.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> Malaa’igtii lixaadna waa uu buunkii afuufay, markaasaan maqlay cod ka imanaya afarta gees ee meesha allabariga dahabka ah oo Ilaah hortiisa taalla, isagoo ku leh malaa’igtii lixaad ee buunka lahayd, Sii daa afarta malaa’igood oo ku xidhan webiga weyn ee Yufraad. Markaasaa la sii daayay afartii malaa’igood oo loo diyaariyey saacad, iyo maalin, iyo bil, iyo sannad, inay dilaan dadka saddexdii meelood meel. Muujintii 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Ka dib markii Islaamka hoogga saddexaad la sii daayay si uu u weeraro 9/11, George W. Bush wuxuu bilaabay dagaalkiisii caalamiga ahaa ee ka dhanka ahaa argagixisada, wuxuuna xannibaad saaray Islaamka. Xusitaanka ugu horreeya ee Ismaaciil, oo ah astaanta Islaamka, wuxuu tilmaamayaa in farcankii Ismaaciil ay ka gees ahaan lahaayeen nin kasta, nin walbana uu ka gees ahaan lahaa iyaga.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Malaa’igtii Rabbiga ayaa ku tidhi, Bal eeg, uur baad leedahay, oo waxaad dhali doontaa wiil, magiciisana waxaad u bixin doontaa Ismaaciil; maxaa yeelay Rabbigu wuu maqlay dhibaatadaadii. Oo isagu wuxuu ahaan doonaa nin duurjoog ah; gacantiisuna nin kasta ayay ka gees ahaan doontaa, gacanta nin kastana isagay ka gees ahaan doontaa; oo wuxuu degganaan doonaa walaalihiis oo dhan hortooda. Bilowgii 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Islaamku waa awoodda jirta dhammaadka dunida oo “gacanta nin kasta” ay ka gees ahaan doonto, Islaamkuna uu ka gees ahaan doono nin kasta, sida ay maanta si qumman ugu rumoobayso. Hawsha gaarka ah ee Islaamka, isagoo astaan nebiyadeed ah, waa inuu keeno dagaal adduun oo dhan ah. Mawduucan waxaa xaqiijinaya qisada Eliiyaah iyo Yooxanaa Baabtiisaha, waxaana lagu matalaa sida “cadho gelinta quruumaha” ee ku qoran kitaabka Muujintii.

> “‘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.

> “‘Bilowga wakhtigaas dhibaatada ah,’ ee halkan lagu sheegay, loola jeedo ma aha wakhtiga ay belaayooyinku bilaabmayaan in la shubo, laakiin waa muddo gaaban oo ka horraysa inta aan la shubin, iyadoo Masiixu ku jiro meesha quduuska ah. Wakhtigaas, inta shuqulka badbaadadu soo xirmayo, 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 ‘roobka dambe,’ ama nasashada 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 marka la shubi doono toddobada belaayo ee ugu dambaysa.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

“Maalmaha” marka roobka dambu uu da’ayo, Masiixu wuxuu dhisaa boqortooyadiisa ammaanta leh sida lagu matalay kitaabka Daanyeel.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

> Oo waagii boqorradan ayaa Ilaaha samadu dhisi doonaa boqortooyo aan weligeed baabbi’i doonin; boqortooyadana looma dayn doono dad kale, laakiinse way burburin doontaa oo dhammaan boqortooyooyinkan way wada baabbi’in doontaa, iyaduna weligeed bay sii jiri doontaa. Daanyeel 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

“Maalmaha” marka Masiixu dhiso boqortooyadiisa ammaanta leh, kuwa Masiixa leh oo ah “taajkiisa” ammaanta waxaa loo barbar dhigaa sakhraamiinta xidhan “taajka” kibirka. “Muuqashadii” Xabaquuq ee ahayd in la qoro oo si cad loogu muujiyo “looxyada” waxay si sawir leh u iftiiminaysaa markhaatiga taariikhiga ah ee runaha aasaasiga ah ee Adventism-ka. Markhaatiga Xabaquuq dhexdiisa labada dabaqadood ee Yoo’eel ee kala ah “kibir” ama “ammaan” waxaa lagu metelaa dabaqad ah kuwa—rumaysad lagu xaq ka dhigay ama kuwa—kibirka lagu sara mariyey. Aayadda afraad ee cutubka labaad waxay la hadlaysaa labadaas dabaqadood, waxayna barbar socdaan tusaalaha caanka ah ee Farrisiiga iyo Cashuurqaadaha. Cashuurqaadihii gurigiisii ayuu ku noqday isagoo xaq laga dhigay, nafta Farrisiigana “toosan ma aha,” waayo waa “la sara mariyey.”

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Bal eeg, naftiisa kibirka la kor qaaday kuma qummana isaga dhexdiisa; laakiin kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa. Xabaquuq 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Aayadda xigta, Xabaquuq wuxuu qeexayaa kooxda qalbiyadoodu kibir ku sarreeyaan inay yihiin kuwo sakhraansan, sidaas ayuu sakhraamiintii Ishacyaah iyo kuwii Xabaquuq ugu xiriirinayaa “kibir.”

> Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

> Hubaalna, weliba, maxaa yeelay wuxuu ku xadgudbaa khamriga, waa nin kibir badan, gurigiisana ma joogo; damaciisana wuxuu u ballaadhiyaa sida She'ool, oo wuxuu la mid yahay dhimasho, mana dhergo; laakiinse quruumaha oo dhan ayuu isu soo urursadaa, dadyowga oo dhanna naftiisa ayuu u soo wada ururiyaa. Xabaquuq 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Waxaa habboon in la xusuusto in aayadahan ku jira Xabaquuq aanay ku rumoobin oo keliya taariikhdii Millerite-ka, balse rumoobiddoodu ay ahayd mawduuc si guud looga hadlay oo ay wada isticmaaleen Ellen White iyo hormuudyadii hore ee Adventism-ka. Kuwii xaq lagu caddeeyey rumaysadka lagu metelay aayadda afraad ee taariikhdii Millerite-ka waxay ahaayeen kuwii u adkaystay qalalaasihii niyad-jabkii koowaad, kaas oo calaamadeeyey labadaba wakhtigii dib-u-dhaca iyo imaanshaha farriintii malaa’igta labaad ee ku dhawaaqaysay dhiciddii Baabuloon. Millerite-ku waxay ku fahmeen taariikhdaas tijaabada ah in dadkii axdiga ee hore, kuwaas oo taariikh ahaan ahaa Protestants, ay noqdeen gabdhihii Baabuloon. Protestants-kaasu waxay ahaayeen Protestants lagu metelay kaniisadda Sardis, taas oo matalaysa dad axdi leh, waayo waxay lahaayeen “magac”, oo astaan u ah dabeecad iyo xidhiidh axdi labadaba, hase yeeshee way dhinteen.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> Oo malaa’igta kiniisadda Sardisna u qor; Waxyaalahan waxa leeyahay kii haysta toddobada Ruux ee Ilaah iyo toddobada xiddigood; Waxaan garanayaa shuqulladaada, inaad magac ku leedahay inaad nooshahay, adiguse waad dhimatay. Muujintii 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Hannaanka imtixaanka ee sannadkii 1844 oo bilaabatay 19-ka Abriil dabadeedna ku dhammaatay 22-ka Oktoobar—kuwa ku dhacay hannaanka imtixaankaas waxaa kor u qaaday kibir, oo haddii aynu akhrinno aayadaha ka dambeeya aayadda shanaad, sifada kibirka aadanaha ayaa halkaas lagu muujiyey iyadoo loo adeegsanayo tusaale kibirka iyo is-sarraysiinta baabannimada. Waxay ku dhammaanaysaa aayadda labaatanaad halkaas oo lagu dhawaaqayo in Rabbigu ku jiro macbudkiisa quduuska ah; dhulka oo dhammu ha aamuso.

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

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

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Aayadda labaad ee Xabaquuq cutubka labaad waxay tilmaamaysaa niyad-jabkii ugu horreeyey ee Abriil 19, 1844, cutubkuna wuxuu ku dhammaanayaa aayadda labaatanaad, taas oo si cad u calaamadinaysa Oktoobar 22, 1844, markaas oo Rabbigu si kedis ah ugu yimid macbudkiisa.

## Four Comings on October 22, 1844 (line upon line)

Afar Imaatimood oo dhacay Oktoobar 22, 1844 (sadarba sadar)

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Imaatinka Masiixa oo ah wadaadkeenna sare ee Quduuska ugu Quduusan, si loo nadiifiyo meesha quduuska ah, sida lagu muujiyey Daniel 8:14; imaatinka Wiilka Aadanaha ee xagga Odaygii Waayaha, sida lagu soo bandhigay Daniel 7:13; iyo imaatinka Rabbiga ee macbudkiisa, sida uu Malakii sii sheegay, dhammaantood waa sharraxaado ku saabsan isla dhacdadaas; tanuna sidoo kale waxaa lagu metelay imaatinka arooska ee arooska, sida uu Masiixu ugu tilmaamay masaalka tobanka bikradood ee Matayos 25.” The Great Controversy, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Aayadaha saddexaad iyo afraad waxay tilmaamayaan labada kooxood ee ka dhasha habka imtixaanka ee ku xusan aayadda labaad ilaa aayadda labaatanaad, kaas oo ah habka imtixaanka ee ka bilowda Abriil 19, 1844 ilaa Oktoobar 22, 1844. Aayadda afraad ilaa sagaal iyo tobnaad waxay la hadlayaan awoodda baabanimada, marka laga reebo aayadda afar iyo tobnaad, taas oo ka hadlaysa taariikhda ka dambaysa soo-degista malaa’igta Muujintii cutubka siddeed iyo tobnaad ee 9/11.

> For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

> Waayo, dhulku wuxuu ka buuxsami doonaa aqoonta ammaanta Rabbiga, sida biyuhu u daboolaan badda. Xabaquuq 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Geeddi-socodka imtixaanka malaa’igta labaad ee taariikhda Millerite-ka waxaa ka samaysmay laba dabaqadood oo caabudayaal ah, kuwaas oo dabadeed si muuqata isu muujiyey xilligii qalalaasaha ee Oktoobar 22, 1844. Dabeecadda kuwa sharka leh ee tuducaas ku jirta waa dabeecadda baabasiimada, oo muddadaas imtixaanka ah Millerite-yadii aaminka ahaa waxay u yimaadeen inay ku dhawaaqaan, iyagoo waafaqsan farriinta malaa’igta labaad, in kaniisadda Protestant-ka ay noqotay gabdhihii Rooma sababta oo ah diidmadoodii farriintii Millerite-ka. Muranka soo ifbaxay intii u dhexaysay bilowgii Abriil 19 iyo dhammaadkii Oktoobar 22 waa meesha dabeecaddu ku caddaato, ama sida mid kibir leh oo cabba khamriga Baabuloon sidii Belshaasar ahaa, ama sida mid, sida Daanyeel oo Belshaasar ka hor yimid, xaq lagu caddeeyey rumaysadkiisa. Murankaas ayaa ah meesha riwaayaddu ka furanto taas oo dunida ku baraarujisa xaqiiqooyinka weligood ah ee la xidhiidha farriinta malaa’igta saddexaad. Asalka ama dulucda kuwa sakhraansan iyo kuwa xaq lagu caddeeyey waxaa lagu dhex dhigay macnaha doodda ku saabsan sida dunida loogu iftiiminayo arrimaha, “Waayo, dhulku wuxuu ka buuxsami doonaa aqoonta ammaanta Rabbiga, sida biyuhu badda u daboolaan.” Iftiimintaasu waxay bilaabatay 9/11.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Dhammaadka taariikhda lagu metelay cutubka labaad ee Xabaquuq, Rabbigu si kedis ah ayuu macbudkiisa ugu yimid Oktoobar 22, 1844. Wuxuu sidaas u sameeyey isagoo fulinaya waxsii sheegiddii uu isagu u dhigay isagoo ah Palmoni ee ku qoran aayadda afar iyo tobnaad ee Daanyeel siddeed.

## Palmoni

Palmooni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Maalintii tobnaad ee bisha toddobaad ee taariikhda kitaabiga ah, taas oo sannadkii 1844 ku beegnayd maalintii laba iyo labaatanaad ee bisha tobnaad, ayaa Xabaquuq 2:20 rumoobay, waxaana lambarka astaameed ee “220” lagu arki karaa ‘cutubka iyo aayadda’ tilmaamaya isbeddel maamul-xilliyeed ku yimid shaqada Masiixa ee meesha quduuska ah ee samada. Sifo nebiyadeed oo ka mid ah boqol iyo afar iyo afartan kun waa in ay yihiin kuwa Wanka raaca meel kasta oo uu tago. In Masiixa la raaco waxay ka dhigan tahay in Eraygiisa lagu raaco.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Eraygiisa, tirada “220” waxay astaan ahaan u taagan tahay isu-darka ilaahnimada iyo aadaminnimada, oo shaqadii uu Masiixu maalintaas bilaabayna waxay ahayd shaqadii uu ilaahnimadiisa kula midaynayay aadaminnimada. Sannadkii 1844, maalintii laba iyo labaatanaad ee bisha tobnaad, ama astaan ahaan laba iyo labaatan jeer toban oo le’eg “220” (22 X 10 = 220), ama haddii si kale loo yidhaahdo, isla taariikhda astaan ahaan u dhiganta “220,” ayaa Xabaquuq “2:20” la oofiyey markii Masiixu ka guuray meesha quduuska ah una guuray Quduuska ugu Quduusan si uu u bilaabo xukunka baadhista.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, Tirada Cajiibka ah, wuxuu ku dhex jiraa “su’aasha iyo jawaabta” oo ah tiirka dhexe ee Adventism-ka, badankoodna Adventist-yadu si buuxda kama warqabaan runtaas.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Aayadda Qorniinka oo, kuwa kale oo dhan ka sarreysay, ahayd isla mar ahaantaana aasaaska iyo tiirka dhexe ee rumaysadka Advent-ka, waxay ahayd dhawaaqa oranaya, ‘Ilaa laba kun iyo saddex boqol oo maalmood; markaas quduuska waa la daahirin doonaa.’ [Daniel 8:14.]” The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daanyeel cutubka siddeedaad aayadaha saddex iyo toban iyo afar iyo toban waxay muujinayaan su’aal ku jirta aayadda saddex iyo tobnaad oo ay raacayso jawaab ku jirta aayadda afar iyo tobnaad. Erayga Cibraaniga ah ee Palmoni waxaa aayadda saddex iyo tobnaad lagu turjumay “quduuskaas gaarka ah,” magacan gaarka ah ee Masiixuna wuxuu ka dhigan yahay Tiriyaha Yaabka leh ama Tiriyaha Siraha.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Markii Ellen White ay qeexayso in aayadda afar iyo tobnaad ay tahay tiirka dhexe iyo aasaaska Adventism-ka, waxay culayska Ilaahiga ah saaraysaa su’aasha iyo jawaabta labadaas aayadood, taas oo waajibinaysa in Masiixu, isagoo ah Tiriyaha Yaabka leh, uu noqdo barta tixraaca ee koowaad. Sister White marar badan ayay adkaysay muhiimadda ay leedahay in Masiixa loo arko runta dhexe ee mar kasta oo Qorniinka ka mid ah, waxaana aayadaha saddex iyo tobnaad iyo afar iyo tobnaad ku jira muuqasho toos ah oo Masiixa ah—“quduuskaas qaaska ah,”—kaas oo ah Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Markii Adventismku diiday “toddobada jeer” ee Laawiyiintii labaatan iyo lix 1863, waxay indhahooda ka qarsadeen Palmoni, waayo qaab-dhismeedka nebiyadeed ee su’aasha iyo jawaabtu wuxuu ku dhisan yahay xidhiidhka ka dhexeeya “toddobada jeer” ee Muuse iyo “laba kun iyo saddex boqol oo maalmood” ee Daanyeel. “Toddobada jeer” ee Muuse, ama laba kun iyo shan boqol iyo labaatan sannadood, iyo “laba kun iyo saddex boqol oo fiid iyo subax” ee Daanyeel, ama laba kun iyo saddex boqol oo sannadood, xidhiidhkooda nebiyadeed waxaa lagu aasaasay waqti, kaas oo tirooyin lagu metelo; waxaana Tiriyaha Cajiibka ahi si qumman ugu yaal bartamaha su’aasha iyo jawaabta ah tiirka dhexe ee Adventismka. Kuwa laga yaabo inay akhriyeen qoraallada Josephus waxay xusuusan karaan doodihiisii macquulka ahaa ee uu ku aqoonsaday laba waxyaalood oo gaar ah oo Ilaah abuuray. Midkood wuxuu ahaa afka Cibraaniga, kan kalena wuxuu ahaa waqti la qiyaasi karo, kaas oo isna u baahan xisaab.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Aayadda saddex iyo tobnaad waxay weyddiinaysaa, “Ilaa goormee?” Aayaddu ma weyddiinayso “goorma,” ee waxay weyddiinaysaa “ilaa goormee?” In su’aashu ku saabsan tahay muddo-dheerer (ilaa goormee?) ama in su’aashu ku saabsan tahay waqti go’an (goorma?) waxay lama huraan u tahay in si sax ah loo fahmo. Jawaabta su’aasha ku jirta aayadda afar iyo tobnaad waxay noqon kartaa mid tilmaamaysa waqti go’an, ama muddo waqti ah, oo suuragal ay tahay labadaba; laakiin jawaabtu wax kastoo ay noqotaba, waa in lagu dejiyaa macnaha guud ee su’aasha aayadda saddex iyo tobnaad. Si erayga xaq loogu qaybiyo, ama si kale haddii loo dhigo si sax ah loogu fahmo jawaabta aayadda afar iyo tobnaad, waxay u baahan tahay faham sax ah oo ku saabsan macnaha guud ee su’aasha. Ma “goorma” baa mise “ilaa goormee”?

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Khamriga Efrayim si aan caddayn bay u baraan in aayadda afar iyo tobnaad ay tilmaamayso hal dhibic oo waqti ah, taas oo ay ku aqoonsadaan Oktoobar 22, 1844; markay sidaas yeelaanna, waxaa aad u suurto gal ah inay tixraacaan tuduca aynu hadda ka soo xigannay The Great Controversy, laakiin Erayga Ilaah marna isma beddelo, waligiisna ma guuldarraysto. Su’aasha ah “ilaa goorma” waxay tilmaamaysaa muddo, ee ma aha hal dhibic oo waqti ah. Oktoobar 22, 1844 wuxuu bilaabay muddadii xukunka baaritaanka, runaha la xidhiidha hawshaasina waxay matalaan injiilka weligiis ah, waxayna aad uga muhiimsan yihiin taariikhda keliya ee uu ku bilaabmay.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Naxwaha Cibraanigu waa caddahay, isla macnahaasna waxaa lagu turjumay King James Version. Naxwuhu ma aha oo keliya inuu si cad su’aasha ugu dhigayo macnaha muddo, balse su’aasha ah “ilaa goorma” waa astaan ka mid ah waxsii-sheegista Kitaabka Quduuska ah. Waxaa markhaatiyo badan lagu caddayn karaa in su’aasha “ilaa goorma,” iyada oo astaan ah, ay metesho taariikhda 9/11 ilaa xeerka Axadda. Marka hore waxaynu eegi doonnaa astaanta “ilaa goorma” ka hor intaanan ku noqon Palmoni iyo Yoo’eel.

## How Long? Isaiah Six

Ilaa goorma? Ishacyaah Lix Markii Ilaah Yacquub ugu yeedhay, “Yacquubow, Yacquubow,” isagoo ku jira qaabkii iyo xaaladdii uu ku sugnaa, Yacquubna uu ugu jawaabay, “Waa i kan,” waxaa jirtay talaabooyin badan oo uu weli qaadayay ka hor intuusan gaadhin meeshuu ugaga jawaabi lahaa, “Ma ihi anigu, laakiinse Masiixu waa kan igu nool” (eeg Bilowgii 46:2; Galatiya 2:20). Isaga oo weli Yacquub ah, haddana Ilaah baa kula hadlay sidii inuu ahaa Israa’iil. Runtii, taasu waxay soo koobi lahayd taariikhda guuldarrooyinka Masiixiyiinta oo dhan. Ilaah wuxuu inoo arkaa Masiixa dhexdiisa, balse annagu weli inta badan waxaa nagu xukuma waxa aynu dabiici ahaan nahay. Marka aynu akhrisanno inaynu “awliyo” nahay, waxaynu la yaabnaa; hase yeeshee taasi waa sida Ilaah innagu arko. Waa maxay awliyo? Awliyo ma aha dad “quduus ah” oo gaar ah; waa “kuwa loo soocay” oo Ilaah loo qoondeeyey. Haddii aan Masiixa xaggiisa u nahay, taasina waa waxa aynu nahay. Kaniisadda Korintos waxay ahayd meel aad uga fog qummanaanta. Haddana Rasuulku wuxuu ugu yeedhay “Kaniisadda Ilaah ee Korintos ku taal, kuwa quduus laga dhigay ee ku jira Masiixa Ciise, oo loogu yeedhay inay awliyo noqdaan” (1 Korintos 1:2). Erayga “awliyo” waxaa ku duugan sirta isu-soocidda, mana leh tilmaam dabeecadeed. Haddana, dabcan, waxa la filan karaa in awliyadu si ka sii weyn u waafaqaan magacooda. Ishacyaah waa la badbaadiyey; haddana wuxuu u baahday aragti ku cusub quduusnimada Ilaah. Wuxuu u baahday in mar kale loogu quduus yeelo shaqadiisii nebinnimo, ama si ka sii wanaagsan loo yidhaahdo, in dib loogu quduus yeelo. “Sannadkii Boqor Cusiyaah dhintay ayaan arkay Rabbiga oo ku fadhiya carshi sare oo kor loo qaaday, darafyada maradiisuna ay macbudka ka buuxsameen” (Ishacyaah 6:1). Tani waxay ku jirtaa kala dambaynta waayo-aragnimada Masiixiga, waayo “sidaas daraaddeed kuma aynu naqaanin Masiixa xagga jidhka mar dambe” (2 Korintos 5:16). Masiixu hadda kuma jiro godka xoolaha ku dhasha, mana saarna iskutallaabta; xataa qabrigiina ma joogo. Isagu samada ayuu kor ugu baxay, wuxuuna fadhiyaa carshiga. Marka aynu mar kale eegno, halkaas ayaynu ku aragnaa. Masiixiyiinta intooda badan waxay yaqaaniin Masiixa xagga taariikhdiisa oo keliya. Waa inaan ku naqaan isaga sidii kii ammaanta ku jooga. Uma baahanin oo keliya badbaadadeenna; wuxuu kaloo u baahan yahay inuu nebinnimadeenna ku quduuseeyo mar kale. Waxaan u baahan nahay aragtidan Rabbiga ammaanta leh. Ilaah qaab sharaf leh buu uga muuqdaa meeshii quduuska ahayd ee sare. Markii Sulaymaan macbudkii quduus ka dhigay oo uu Ilaah u gooni yeelay, ammaanta Ilaah ayaa soo degatay, wadaaddadiina way istaagi kari waayeen inay u adeegaan ammaantaas awgeed. Tani ma ahayn wax cusub. Markii Muuse taambuugga quduus ka dhigay oo uu Ilaah u gooni yeelay, “daruur baa qarisay teendhadii shirka, oo ammaantii Rabbiguna taambuugga bay ka buuxsamaysay. Muusena ma geli karin teendhadii shirka, maxaa yeelay daruurtu way dul joogsatay, oo ammaantii Rabbiguna taambuugga bay ka buuxsamaysay” (Baxniintii 40:34-35). Markii Ishacyaah arkay Rabbiga fadhiya carshiga, serafiim baa hareerihiisa istaagay, waxayna ku dhawaaqayeen: “Quduus, quduus, quduus waxaa ah Rabbiga ciidammada; dhulka oo dhan waxaa ka buuxa ammaantiisa” (Ishacyaah 6:3). Kani waa Masiixa ammaanta ku jooga. Tani waa muujinta meeshii quduuska ahayd ee ugu sarraysay. Kanu waa Wiilka Ilaah. Waxaa laga yaabaa in sawirka ugu tilmaanta badan ee meeshan quduuska ah laga helo macbudkii Sulaymaan. Markii uu ka hadlayey qalabkii gudaha ee quduuska, qoraagu wuxuu ku soo gabagabeeyey: “Oo gurigiina oo dhan ayuu dahab ku dahaadhay ilaa uu dhammeeyey gurigii oo dhan; oo meeshii allabariga oo dhan ee ag taal hadalka quduuska ahna dahab buu ku dahaadhay. Oo meesha ugu hooseysa ee gurigana wuxuu ka sameeyey laba keruub oo geed saytuun ah, oo mid kastaaba wuxuu ahaa toban dhudhun” (1 Boqorradii 6:22-23). Keruubyadani waxay ku yaalleen meesha ugu quduusan dhammaanteedna dahab bay ahaayeen. Dahabku had iyo jeer wuxuu astaan u yahay waxa Ilaah u yahay dabeecaddiisa rabbaaniga ah. Keruubyadaasi sideedaba waxay ka samaysnaayeen geed, geedkuna had iyo jeer wuxuu astaan u yahay waxa qofku aadanenimadiisa ku yahay. Sidaas darteed keruubyadani waxay ka hadlaan Ilaaha-inka-dhigay. Haddii aynu booqan lahayn meesha ugu quduusan ee macbudka Sulaymaan, waxa ugu horreeya ee indhahayagu qaban lahaayeen waxay ahaan lahaayeen labadan keruub oo waaweyn. Taasi waxay wax weyn ka sheegi lahayd wax ka mid ah dabeecadda kaamilka ah iyo bani-aadannimada quduuska ah ee Masiixa. Fikradda keruubyada waxaa asal ahaan ka dhashay Jannada Ceeden. Markii dembigu dunida soo galay, keruubyo ayaa la dhigay “bariga beerta Ceeden, iyo seef ololaysa oo dhinac walba isu rogrogaysa, si ay u ilaaliyaan jidka geedka nolosha” (Bilowgii 3:24). Keruubyadu had iyo jeer waxay astaan u yihiin xukunka. Haddii aynu akhrinno Bilowgii 3:24 oo keliya, waxaynu si fudud ugu gabagabayn lahayn in Ilaah doonayo inuu binu-aadmiga ka fogeeyo geedka nolosha. Laakiin daryeel dheeraad ah ayaa inoo muujinaya in keruubyadaasi aan loo dhigin inay geedka ka ilaaliyaan bini-aadmiga, balse inayan bini-aadmigu jidkii geedka u tegi karin iyaga mooyaane. “Jidka geedka nolosha” ma xidhmin; waxa lagu ilaalinayey keruubyo. Macnaha ruuxiga ahi waa cad yahay. Dhammaan wixii geedka nolosha ka taagnaa ayaa weli furan, waayo Masiixii geedku tilmaamay ma ahayn oo keliya jacayl; wuxuu kaloo ahaa quduus iyo xaq. Ilaahuba waa jacayl, Ilaahuna waa iftiin. Masiixu wuxuu soo bandhigay quduusnimo kaamil ah iyo caddaalad qumman. Haddii anigu geedka nolosha doonayo, waa inaan ku soo maraa Masiix sidaan ku heli lahaa. Ma iman karo si kasta oo kale. Jidkii geedka nolosha weli waa furan yahay, waayo geedku wuxuu ka taagnaa Masiix. Tanu waxay i xusuusinaysaa malaa’igtii istaagtay afkii qabriga. Maxay u yiilleen halkaas? Dhab ahaantii ma ay ahayn inay dadka ka ilaaliyaan qabriga, waayo kuwii qabriga yimid waxaa si togan loogu casuumay inay soo galaan oo ay arkaan meesha meydku yiillay. Iyaga waxaa loo yiilley inay qabriga ka ilaaliyaan aadanaha oo keliya, si qof kasta oo galaa uu u fahmo in Ilaah quduus yahay, Masiixuna quduus yahay, iyo in isaga loo marayo oo keliya. Marna kama fikiri karno badbaadada sidii wax inagu iman kara iyada oo xagga Eebbe ay ku jirto wax nafhurid ah oo ku saabsan quduusnimadiisa iyo xaqnimadiisa. Waa in had iyo jeer lagu yimaadaa marinka garsoorka. Dembigeenna waxaa xukuma Ilaah. Iskutallaabtu waxay ku taagan tahay xukunka Ilaah. Masiixu waa nolosheenna maxaa yeelay marka hore xukunka wuxuu inagu dhacay iskutallaabta. Sidaas darteed, keruubyada meeshii ugu quduusnayd waxay soo jeedinayaan in Masiixu ku jiro ammaanta rabbaaniga ah; haddana keruubyada alwaax ka samaysani waxay markhaati ka yihiin in Masiixu weli xambaarsan yahay bani-aadannimadiisii quduuska ahayd. Serafiimtii Ishacyaah arkay waxay ahaayeen “mid waluba wuxuu lahaa lix baal; laba ayuu wejigiisa ku daboolay, laba ayuu cagihiisa ku daboolay, labana wuu ku duulay” (Ishacyaah 6:2). Waxaan maqlay kuwo leh baalasha lagu duulo waxay ka hadlaan adeeg, baalasha wejiga daboolayana caabudid, baalasha cagaha daboolayana socod. Tani waa xaqiiqo ku saabsan nolosheenna; laakiin aynu xusuusnaanno in serafiimku halkan ugu horrayn u yihiin inay muujinayaan Masiixa. Maxay markaas muujinayaan? Marka ugu horraysa, waxaan leenahay calaamad muujinaysa ku filnaanta awoodda Masiixa ee adeegga. Hase yeeshee haddii aynu intaas ku joogsanno, si foolxun baynu u yaraannay. Serafiimku waxay ahayd makhluuqaad ku duula qorraxda horteeda; haddana xataa iyagu wejigooda bay qarinayeen. Masiixa qudhiisa quduusnimadiisa daxal-la’aanta ah, nadiifnimadiisa aan hallayn, iyo daahirnimadiisa qalad-la’aanta ahi weligood wejiga Ilaah ayay u jeesnaayeen; ma uusan lahayn wax uu qariyo. Intii uu socday wax xijaab ah muu dul jiidin noloshiisa dhexdeeda ee la macaamilkiisa Ilaah. Balse intii uu dadka dhex joogay, wuxuu “cagihiisa ku daboolay.” Ereyga “cagihiisa” halkan waxa ku jira astaan ka badan xubinta jidhka. “Cagihiisa ku daboolay” wuxuu tusayaa in Sayidku uu qudhiisa qariyey markuu dunidan joogay, sidaas darteedna xumaantiisa ma aynu arag. Xumaantiisu ma ay ahayn natiijo qariyaan ama cabsi ah, waayo xataa markuu la joogay Ilaah, wuxuu weli lahaa baalal uu isku duulo. Dhinaca waxa Ilaah la xidhiidha, wajigiisu waa furan yahay; xagga dadka se cagihiisu waa daboolan yihiin. Masiixu markuu dunidan joogay, had iyo jeer si deggan buu isu qarsan jiray. Tani ma ahayn munaafaqnimo; waxay ahayd is-hoosaysiin. Haddaba taas ka macneheedu ma ahayn inuu marba ka gaabsanayay inuu noqdo naftiisa ama inuu sameeyo wixii awooddiisa ku jiray. Maya, isagu had iyo jeer wuxuu ahaa naftiisa—laakiinse si daboolan. Tani waa sidaas darteedna ku adkaynaysa qabka naga haysata Masiixa ammaanta leh. Sayidku isagu ma joogsan inuu noqdo kan uu yahay markii uu jidhku ku jiray, laakiin wuu is-qariyey. Hadda daboolkii waa laga qaaday. Injiilka Yooxanaa markaan gaadhno cutubkiisa toddoba iyo tobnaad, waxaynu maqlaynaa isagoo leh, “Aabbow, hadda ammaani magacayga agtaada ammaantii aan kula lahaa intaan dunidu jirin ka hor” (Yooxanaa 17:5). Qaadistii daboolku waxay ka dhigan tahay in Masiixu mar kale galay ammaantiisii asalka ahayd. Haddii aad akhrido Bilowgii 3, Ishacyaah 6, 1 Boqorradii 6, Yooxanaa 20, iyo Muujintii 4, waxaad ka heli doontaa shan sawir oo kala duwan oo keruubyo ama serafiim ah, dhammaantoodna waxay ka marag kacayaan quduusnimada iyo ammaanta Wiilka Ilaah. Markii Ishacyaah helay aragtidan Sayidka ammaanta leh, sidee ayuu uga falceliyey? Wuxuu ku dhawaaqay, “Anigu waa iga hoogay! Waayo waan baabba’ay; maxaa yeelay waxaan ahay nin bushimo wasakh leh, oo waxaan dhex degganahay dad bushimo wasakh leh, waayo indhahaygu waxay arkeen Boqorka, Rabbiga ciidammada” (Ishacyaah 6:5). Nebigu halkan si toos ah uma qirayo dembi gaar ah. Waxa halkan ku burburaya ma aha ugu horrayn camalkiisa, ee waa isaga qudhiisa. Wuxuu isu arkay “waa baabba’ay,” ee ma ahayn “waxaan sameeyey wax xun.” Wuxuu noqday nin qudhiisa isku xukumay. Si kale haddii loo yidhaahdo, isagoo ka hadlaya waayo-aragnimadiisa, wuxuu gaadhay heerkii Muuse ku tilmaamay Cibraaniyada 4:12-13: “Waayo ereyga Ilaahu waa nool yahay oo waa xoog badan yahay, wuuna ka af badan yahay seef kasta oo laba af leh, wuuna mudaa ilaa kala-qaadidda nafta iyo ruuxa, iyo kala-goynta xubnaha iyo dhuuxa, waana kala saaraa fikirrada iyo qasdiyada qalbiga. Oo ma jiro wax abuuray oo hortiisa ka qarsoon, laakiin wax waluba way qaawan yihiin oo way u bannaan yihiin indhaha kii aynu la xisaabtami doonno.” Ishacyaah waxaa la keenay “indhihii kii aynu la xisaabtami doonno” hortooda. Waxaa la bartay inuu Ilaah ka arko dhammaan qiimayntiisa tooska ah. Bilowgii waayo-aragnimada Masiixiga, markaan aragno in Ilaah uu si qumman noogu xukumay Masiixa dhexdiisa, farxad baa inaga buuxsanta. Dabadeed haddii aynu si qoto dheer ugu soconno Ilaah, wuxuu mar kale inoo keenayaa meeshii xisaabta. Laakiinse markan ma aha si loo go’aamiyo badbaadadeenna ama halaaggeenna weligeed ah; taasi mar hore ayaa loo go’aamiyey. Waa si loo muujiyo waxa aanu nahay annaga qudheenna. Dhammaan nolosha Masiixiga oo dhan, Ilaah marar badan ayuu sidan oo kale inoo horkeenaa dabool-qaadyo cusub oo ka mid ah kan innagu jira. Tanina waa quduusnayn aad uga qoto dheer. Waxaan ka hadlaynay qoddobkan dhinaciisa xun—taas oo ah, ogaanshaha waxa aynu nahay. Laakiin dhinaca togan ayaa xitaa ka sii muhiimsan—taas oo ah, ogaanshaha waxa Masiixu yahay. Haddana caadada kiniisaddu waxay had iyo jeer khatar ugu jirtaa inay ku mashquusho baadhitaanka nafta iyo is-muraaqabidda oo keliya, iyadoo si qoomamo leh ugu yaraynaysa aragtideedii Masiixa ammaanta ku jooga. Caadooyinka qaarkood, rumaystayaal badan waxaa lagu baray in mar walba is-baaritaan adag lagu jiro. Waxay muddo dheer naftooda dhex baadhaan, laakiin ugu dambayntii wax badan ma ogaadaan oo ka baxsan daciifnimo iyo jahawareer. Qorniinka si cad nooma farayo inaynu marka hore nafteena ku mashquulno; wuxuu ina horkeenaa Sayidka. Markii Ayuub aragtay Rabbiga, markaas ayuu yidhi, “Haddaba waan necbahay naftayda, oo waxaan ka toobadkeenayaa boodh iyo dambas” (Ayuub 42:6). Si loo helo is-aqoonta dhabta ah, is-dhex-geliddu ma ku filna. Waxaan ku iman karnaa oo keliya markaan Rabbiga aragno. Siduu hal nin u yidhi: “Ha eegina qotada aan lahayn ee qalbigiinna; eega dhererka aan la qiyaasi karin ee Rabbiga.” Tani ma yaraynayso baahida toobadda; waxay si fudud muujinaysaa in toobadda runta ahi ay ku dhalato aragga Ilaah. Weligaa ma isku dayday inaad ogaato dembigaagii adiga oo ka fikiraya? Hadday sidaas tahay, waxaad ogaatay inaanay fududayn. Ma aha hawl farxad leh, marar badanna waxay dhalisaa niyad-jab ama is-wareerin aan waxtar lahayn. Dadku mararka qaarkood waxay yidhaahdaan, “Kursi baan ku fadhiistay, oo waxaan isku dayay inaan ka fikiro ilaa aan fahmo sida xun ee aan ahay.” Laakiin habkaas waa dhif in wax badan lagu gaaro. Haddii aad rabto inaad ogaato waxa ku jira qolka aad ku jirto, ma fiicna inaad mugdiga sii eegto; waa inaad daaha kor u qaaddaa ama iftiin shiddaa. Markaas waxaad si fudud u arkaysaa wixii meesha yaallay mar hore oo dhan. Sidoo kale, haddii aynu doonayno inaan is-baranno, waa inaan Ilaah ku aragnaa nuurkiisa. Tani waa mabda’a halkan ku qoran. Ishacyaah ma gaadhin garashada qudhiisa isagoo ku wareegaya falanqaynta dabeecaddiisa; wuxuu gaadhay markuu arkay Sayidka. Kuwo badan ayaa waqti badan ku lumiya inay eegaan qotada mugdiga ah ee naftooda, markayse taas sameeyaan, waxay mararka qaar ku dhacaan is-qabsi ama quus. Haddaan doonayno iftiin run ah, waa inaan Rabbiga eegno. Isagu markuu is muujiyo, annaguna sida aynu nahay baynu isu aragnaa. Markii Ishacyaah qudhiisa la jebiyey oo uu qirtay xaaladdiisa, maxaa dhacay dabadeed? “Markaasaa mid serafiim ah ii duulay, isagoo gacantiisa ku sita dhuxul nool oo uu birqabato kaga soo qaaday meeshii allabariga; afkaygana buu ku taabtay, oo wuxuu yidhi, Bal eeg, tanu bushimahaaga way taabatay; xumaantaadiina waa lagaa qaaday, dembigaagiina waa la kafaaragguday” (Ishacyaah 6:6-7). Meeshii allabarigu waxay tilmaamaysaa iskutallaabta. Ma ahayn in Ishacyaah markaas la badbaadinayo markii ugu horraysay; wuxuu horeba u ahaa nin Ilaah leeyahay. Hase yeeshee wuxuu u baahday nadiifin cusub oo ku saabsan qaybtii gaar ahaan uu qudhiisu qirtay—bushimihiisa. Sidaas oo kale rumaystuhu marar badan uma baahna bilow cusub oo xagga badbaadada ah, balse wuxuu u baahan yahay taabasho cusub oo ka timaadda qiimaha allabariga Masiixa si loogu diyaariyo adeeg quduus ah. Kafaaraggudka mar keliya ayaa la sameeyey, laakiin ku-dhaqankiisu waayo-aragnimadeenna ku jira marar badan ayay nagu soo gaadhaa sida Rabbigu inoogu iftiimiyo baahideenna. Ka dibna codkii Rabbiga ayaa la maqlay: “Yaan diraa, oo yaa noo tegaya?” Markaas ayuu Ishacyaah yidhi, “Waa i kan; i dir” (Ishacyaah 6:8). Hadda “Waa i kan” waxa uu leeyahay miisaan ka duwan kii Yacquub. Waa hadal ka soo baxay nin qudhiisii la taabtay, la nadiifiyey, oo si cusub loogu quduus yeelay inuu Rabbiga u adeego. Ruuxii isku arkay Rabbiga hortiisa, qudhiisii la jebiyey, oo markaas loo adeegsaday qiimaha allabariga, ayaa hadda diyaar u ah ergada rabbaaniga ah. Adeegga runta ahi kama soo baxo karti dabiici ah, xamaasad keliya, ama hammi gaar ahaaneed. Wuxuu ka soo baxaa muujinta Rabbiga ammaanta leh iyo taabashada allabariga. Laakiin farriintii Ishacyaah loo diray ma ahayn mid dadka si fudud ugu guulaysan doonta. Waxaa lagu amray inuu tago oo uu ku yidhaahdo dadkan, “Maqla, laakiinse ha garanina; fiiriya, laakiinse ha fahmina.” Wuxuu ahaa adeeg xukun lagu adkaynayo quluubta halkii uu isla markiiba ka jebin lahaa. Markaas ayuu nebigu qayliyey, “Rabbiyow, ilaa goorma?” (Ishacyaah 6:11). Tani waa asalka cinwaanka. Ninkii dirista helay wuxuu rabay inuu ogaado muddada adeeggaas culus. Jawaabtu waxay ahayd: “Ilaa magaalooyinku ay baabba’aan oo aan cidina degganayn, oo guryuhu aanay dad lahayn, oo dalkuna noqdo cidla ba’an, oo Rabbigu dadka meel fog u raro, oo meelaha laga tegey ay ku bataan bartamaha dalka. Oo haddii haddana toban meelood meel ku hadho, mar kale waa la baabbi’in doonaa; laakiin sida geedka terebintiga ah iyo geedka alloonka ah oo jiriddiisu sii hadho markii la jaro, sidaas oo kale farcanka quduuska ahi wuxuu ahaan doonaa jiriddiisa” (Ishacyaah 6:11-13). Xukunka dhexdiisa xitaa waxaa hadhay hadhaagii quduuska ahaa. Tanu waa mabda’ nebinnimo oo soo noqnoqda. Ilaah waligiis ma waayo markhaatigiisa oo dhan. Xataa marka baabbi’ weyn timaaddo, wuxuu dhowraa jirid, farcan quduus ah. Qaybtan oo dhami waxay ina tuseysaa in quduusnayn qoto dheer iyo adeeg wax-ku-ool ahi ay ku bilaabmaan aragtida Rabbiga sare loo qaaday. Marka aynu isaga aragno, waxaynu isu aragnaa si sax ah. Marka aynu isu aragno si sax ah, allabariga ayaa mar kale noo noqda qaali oo nool. Marka allabarigu si nool noo taabto, markaas ayaa codka Rabbiga si habboon loo maqli karaa. Marka codkiisa la maqlo, jawaabta saxda ahi waa, “Waa i kan; i dir.” Xitaa haddii adeeggaas lagu kabban doono adkaysi, diidmo, iyo su’aasha, “Ilaa goorma?” haddana kan Rabbiga arkay kama noqonayo. Wuxuu yaqaan in xukunka ka dambeeyo ujeeddo quduus ah, iyo in Ilaah weli ilaalin doono hadhaagiisa.

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Ishacyaah cutubka lixaad aayadda saddexaad, malaa’iguhu waxay caddeeyaan in dhulku ka buuxo ammaanta Ilaah.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Midba mid kale ayaa u dhawaaqay oo yidhi, Quduus, quduus, quduus waxaa ah Rabbiga ciidammada; dhulka oo dhan waxaa ka buuxa ammaantiisa. Ishacyaah 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Walaashii Waxay hoos-u-soo-degidda malaa’igta Muujintii siddeed iyo tobnaad ku xidhaa malaa’igaha aayadda saddex.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

> “Sida ay [malaa’igta] u arkaan mustaqbalka, marka dhulka oo dhan laga buuxin doono ammaantiisa, heesta guusha leh ee ammaanidda ah ayaa midba midka kale uga yeedhaysa hees macaan oo laxan leh, ‘Quduus, quduus, quduus, waa Rabbiga Ciidammada.’” Review and Herald, December 22, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Ishacyaah wuxuu joogaa 9/11, wuxuuna weyddiinayaa “intee in le’eg” ay tahay inuu dadka La’odikiyaanka ah, oo aan doonayn inay wax arkaan ama maqlaan, u soo bandhigo farriinta 9/11. Waxaa loo sheegay inuu adkaysto ilaa magaalooyinku burburaan, burburka magaalooyinkaasna wuxuu ka bilaabmaa sharciga Axadda marka riddada qaran ay ku xigto halaag qaran.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Markaasaan idhi, Rabbiyow, ilaa goormaad? Oo isna wuxuu ku jawaabay, Ilaa magaalooyinku ay baabba’aan iyagoo aan lahayn deggane, oo guryuhuna ay ahaanayaan ninla’aan, dalkuna uu gebi ahaanba cidla noqdo, Oo Rabbigu dadka uu meel fog geeyo, oo dalkana dhexdiisa ay ka dhacdo ka-tegid weyn. Habase yeeshee weli waxaa ku jiri doona meelood meel toban ah, oo haddana way soo noqon doontaa, oo waa la baabbi’in doonaa; sida geedka teilka ah iyo sida geedka alloonka ah, kuwaas oo walaxdoodu ku dhex jirto marka ay caleemahooda daadiyaan; sidaas oo kale abuurka quduuska ahu wuxuu ahaan doonaa walaxdaas. Ishacyaah 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Markii 9/11, markii dhulka lagu iftiimiyey ammaanta Ilaah, Ishacyaah waxaa loo subkay inuu soo bandhigo farriinta roobka dambe, wuxuuna weyddiinayaa, “ilaa goorma” ayuu u baahan yahay inuu dadka qalbigoodu cayilan yahay u bandhigo farriinta 9/11? Jawaabtu waa “ilaa” sharciga Axadda, marka ay jiri doonto “ka-tagid weyn oo ka dhacda bartamaha dalka.” “Ka-tagidda weyn” waxaa fuliya Adventism-ka Laodicean-ka ah, kaas oo Ishacyaah cutubka laba iyo labaatanaad ku matalo Shebna.

> Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

> Bal eeg, Rabbigu wuxuu kugu qaadi doonaa maxaabiis xoog leh, oo hubaal wuu ku dabooli doonaa. Hubaal wuxuu si xoog leh kuu rogi doonaa oo kuu tuuri doonaa sida kubbad oo kale dal weyn gudihiis; halkaas baad ku dhiman doontaa, oo halkaas gaadhifardoodkii ammaantaadu waxay ku noqon doonaan ceebta guriga sayidkaaga. Oo waxaan kaa eryi doonaa xilkaaga, oo darajadaadana wuu kaa soo dejin doonaa. Ishacyaah 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Adfentisnimada La’odikiyaanka ahi waxay ka tagaan runta marka la gaaro sharciga Axadda, halkaasna waxaa lagu “garaacaa” sida lagu muujiyey Daanyeel cutubka kow iyo tobnaad aayadda afartan iyo kow.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Oo wuxuu geli doonaa dalka quruxda badan; oo dalal badan baa la afgembin doonaa; laakiinse kuwan baa gacantiisa ka baxsan doona, kuwaas oo ah Edom, iyo Moo'aab, iyo madaxdii reer Cammoon. Daanyeel 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Markii Ishacyaah weyddiiyo “ilaa goorma,” waxaa lagu amraa inuu farriinta u gudbiyo Adventism-ka ilaa iyo sharciga Axadda, marka “kuwa badan” ee Daanyeel kow iyo tobnaad aayaddiisa afartan iyo kow ay “dhici doonaan,” markii ay ka tagaan Sabtida iyo Ilaah. Markaas ayaa afka Rabbiga lagaga tufayaa sida lagu matalay kitaabka Muujintii, halkaas oo dhammaan kutubta Baybalku ku kulmaan kuna dhammaadaan, iyo halkaas oo Ishacyaah laba iyo labaatan Shebna si “xoog leh” loogu “tuurayo” “sida kubbad oo kale dal weyn,” iyagoo “la kaxaynayo” “meel fog.”

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Waqtigaas hadhaaga, oo lagu matalay “toban meelood meel” (taas oo ah meeltoban), “ayaa soo noqon doona”; kuwaas oo tuduca dhexdiisa lagu barbar dhigay geedo leh “jirid” ama wax hadhay oo sii jira marka caleemuhu daataan. “Caleemo” waxay ka dhigan yihiin qirasho ama sheegasho marka loo eego astaanta nebiyadeed. Markii Adventism-ku gaadho sharciga Axadda oo uu aqbalo maalinta koowaad ee toddobaadka halkii Sabtida Ilaah, waxay daadin doonaan caleemahooda “qirashada” oo mar dambe ma ay sheegan doonaan inay dhawrayaan Sabtida maalinta toddobaad ee Ilaah.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

> “Lacnadkii geedkii berdaha ahaa wuxuu ahaa masaalo ficil ahaan loo matalay. Geedkaas madhalayska ah, oo caleentiisa iska yeelyeelka leh ku faanayay hortii Masiixa qudhiisa, wuxuu astaan u ahaa quruunta Yuhuudda. Badbaadiyuhu wuxuu doonayay inuu xertiisa si cad ugu muujiyo sababta iyo hubanti ahaanshaha halaagga Israa’iil. Ujeeddadaas aawadeed ayuu geedkii ugu yeelay sifooyin akhlaaqeed, oo uga dhigay fasiriye runta rabbaaniga ah. Yuhuuddu waxay ka soocnaayeen quruumaha kale oo dhan, iyagoo ku andacoonaya daacadnimo ay Ilaah u hayaan. Isagu si gaar ah ayuu u nicmeeyey, iyaguna waxay isu nisbeeyeen xaqnimo ka sarraysa tan dadyowga kale oo dhan. Laakiin waxaa kharribay jacaylka dunida iyo hunguriga faa’iidada. Waxay ku faani jireen aqoontooda, hase yeeshee waxay ahaayeen kuwo aan garanayn waxa Ilaah dalbado, oo munaafaqnimo ka buuxdo. Sida geedka madhalayska ah ayay laamihii iska yeelyeelka lahaa kor ugu fidiyeen, iyagoo muuqaal ahaan barwaaqo ah oo indhaha u qurux badan, hase yeeshee ma ay dhalin “wax aan caleemo ahayn mooyaane.” Diinta Yuhuudda, iyadoo leh macbudkeeda haybadda leh, meelahooda allabariga ee quduuska ah, wadaaddadeeda cimaamadaha xiran, iyo xafladaha saamaynta leh, runtii dibadda way ku qurux badnayd, laakiin is-hoosaysiin, jacayl, iyo samafal baa ka maqnaa.”

> “All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

> “Dhammaan geedihii ku yiil beerta berdaha waxay ahaayeen kuwo aan midho lahayn; hase yeeshee geedaha aan caleenta lahayni wax rajo ah ma kicin, mana keenin niyad-jab. Geedahan waxaa lagu metelay Quruumaha kale. Iyaguna sida Yuhuudda oo kale ayay uga madhnaayeen cibaadada; laakiin ma ay sheegan inay Ilaah u adeegayaan. Ma ay samaynin sheegashooyin kibir leh oo ku saabsan wanaag. Waxay ka indho laayeen shuqullada iyo jidadka Ilaah. Iyaga xilligii berduhu weli ma iman. Weli waxay sugayeen maalin u keeni doonta iftiin iyo rajo. Yuhuudda, kuwaas oo Ilaah ka helay barakooyin ka sii badan, waxaa lagula xisaabtamay ku-takrifalkooda hadiyadahaa. Mudnaantii ay ku faani jireenna waxay sii kordhisay eeddayda.” The Desire of Ages. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Marka la gaadho sharciga Axadda, qirashada Adventism-ka La’odikiya ee ah inay yihiin dadka axdiga Ilaah way baaba’aysaa, maadaama ay aqbalaan calaamadda axdiga dhimashada oo ay diidaan shaabadda axdiga nolosha. Markaasay iska tuuraan caleemahooda qirashada, waxaana muuqda hadhaa uu matalayo Ishacyaah, kaas oo 9/11 “ku soo noqday” jidadkii hore, dabadeedna ciidda lagu hoosaysiiyey markii uu (Ishacyaah) gartay waayo-aragnimadiisa kharriban, kaddibna lagu nadiifiyey dhuxul dab ah oo lagaga qaaday meesha allabariga. Sister White waxay inoo sheegaysaa in dhuxusha meesha allabariga laga qaaday ay ka dhigan tahay daahirinta, hase yeeshee daahirintu si fudud waa waxa lagu fuliyo marka dhuxushu taabato bushimihii Ishacyaah.

> “The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

> “Dhuxusha nool waa astaan daahirinta. Haddii ay bushimaha taabato, eray aan nadiif ahayn kama soo bixi doono. Dhuxusha nool sidoo kale waxay astaan u tahay xoogga waxtarka leh ee dadaallada addoommada Rabbiga.” Review and Herald, October 16, 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

“Dhuxusha” allabariga laga soo qaado ee maalmaha ugu dambeeya dhulka lagu tuuro waa dhuxushii dhulka lagu tuuray markii shaabaddii toddobaad oo ah tii ugu dambaysay la furay shanta aayadood ee ugu horreeya Muujintii cutubka siddeedaad. Ishacyaah, sidaas darteedna boqol iyo afartan iyo afar kun, waxaa lagu daahiriyaa dhuxusha bushimahooda taabata, laakiin “dhuxushu” waa farriin. Waxay bushimahooda taabataa marka ay kitaabka ka qaataan gacanta malaa’igta oo ay cunaan.

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

> Ku quduusi runtaada; hadalkaagu waa run. Yooxanaa 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Kuwa “soo noqda” oo noqda hadhaaga (intii hadhay) waxaa lagu matalay geedaha qudhaa iyo geedaha teelka; oo sida Masiixu “geedka ugu hibeeyey sifooyin akhlaaqeed, ugana dhigay fasiraha runta rabbaaniga ah,” geedaha Ishacyaahuna waxay gudahooda ku leeyihiin “sifada akhlaaqeed” ee lagu matalay “walaxda.” Walaxdu way la hadhaysaa geedaha, xataa marka kuwa caleemo qirasho oo keliya ahaa la tuuro. “Abuurka quduuska ah” waa “walaxda,” Masiixuna waa “abuurka quduuska ah” ee wax sii sheegidda. Geedahaas lagu matalay hadhaaga, iyo Ishacyaah qudhiisa cutubka lixaad, waxay matalaan dad, sidaas darteedna aadanaha; halka abuurka quduuska ahi uu matalo ilaahnimada. Sidaas awgeed, Ishacyaah lix wuxuu aqoonsanayaa sifaynta Adventism-ka laga bilaabo 9/11 ilaa xeerka Axadda, faahfaahinta Ishacyaahna ku darsado taariikhdaas wax sii sheegidda dhammaantood waxaa lagu matalay su’aashiisa ah “ilaa goorma”. Ishacyaah, jawaabta “ilaa goorma” waxay ahayd laga bilaabo 9/11 ilaa xeerka Axadda.

## How Long? 1840–1844

Immisa Muddo Ah? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

11-ka Agoosto, 1840 waxay ahayd astaan u taagan 9/11, waxaana taariikhda waxsii sheegidda ee laga soo bilaabo 11-ka Agoosto, 1840 ilaa 22-ka Oktoobar, 1844 dhexdeeda ka dhacay dagaalkii Buur Karmel ee u dhexeeyey Eliiyaah iyo nebiyadii Yesebeel. Ugu dambayntii nebiyadii Bacal waxaa la muujiyey inay ahaayeen nebiyo been ah, waxaana dilay Eliiyaah; hase yeeshee bilowgii hore ee iska horimaadka Eliiyaah wuxuu weydiiyey su’aasha ah, “ilaa goormaad” laba ra’yi u kala dhextiigsanaysaan.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Markaasaa Eliiyaah wuxuu u yimid dadka oo dhan, oo wuxuu ku yidhi, Ilaa goormaad laba ra’yi dhexdooda ku laba-labaynaysaan? Haddii Rabbigu yahay Ilaah, isaga raaca; laakiinse haddii Bacal yahay, markaas isaga raaca. Dadkiina hal eray uguma ay jawaabin. Markaasaa Eliiyaah dadka ku yidhi, Aniga oo keliya ayaa ka hadhay nebi Rabbiga ah; laakiinse nebiyada Bacal waa afar boqol iyo konton nin. 1 Boqorradii 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Eliyaah wuxuu joogaa Agoosto 11, 1840; isagoo jiilkaas weydiinaya in farriinta Millerite-ku run tahay mise waa been? Waa farriin kale oo loo diray La’odikiya, sidii Ishacyaah lix ahaa.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Kumanyaal baa loo horseeday inay aqbalaan runta uu wacdiyey William Miller, waxaana la sara kiciyey addoommo Ilaah oo ku jira ruuxa iyo xoogga Eliiyaah si ay u naadiyaan farriinta. Sida Yooxanaa, kii Ciise ka horreeyey, kuwii ku wacdiyey farriintan quduuska ah waxay dareemeen inay ku khasban yihiin inay faaska dhigaan xididka geedka, oo ay dadka ugu yeedhaan inay soo saaraan midho ku habboon toobadda. Markhaatifurkoodu wuxuu ahaa mid loogu talagalay inuu kiciyo oo si xoog leh u saameeyo kiniisadaha, isla markaana muujiyo dabeecaddooda dhabta ah. Oo markii digniinta quduuska ah ee ku saabsan in laga cararo cadhada iman doonta la dhawaaqay, qaar badan oo kuwii kiniisadaha ku midoobay ah ayaa helay farriinta bogsiinta; waxay arkeen dib-u-dhacoodii, oo iyagoo leh ilmada qadhaadh ee toobadda iyo murugo qoto dheer oo nafta ah, ayay isku hoosaysiiyeen Ilaah hortiisa. Oo sida Ruuxa Ilaah ugu dul degay iyaga, waxay gacan ka geysteen dhawaaqidda qaylada, ‘Ilaah ka cabsada, oo ammaanta isaga siiya; waayo, saacaddii xukunkiisu waa timid.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Taariikhdii imtixaanka ee 1840 ilaa 1844, Protestantiintii diiday farriintii Eliiyaah waxay noqdeen gabdhihii Rooma, waxayna maradii Protestantnimada u dhiibeen Adventisamkii Millerite. Ishacyaah iyo Eliiyaah, waxaynu ku haynaa laba markhaati oo ka marag kacaya xaqiiqda ah in su’aasha “intee in le’eg” ay calaamad u tahay taariikhda ka bilaabmaysa 9/11 kuna dhammaanaysa sharciga Axadda. Taariikhdii Millerite, Agoosto 11, 1840 waxay la jaanqaaddaa 9/11, halka Oktoobar 22, 1844 ay la jaanqaaddo sharciga Axadda. Markii dab samada ka soo degay oo baabbi’iyey qurbaankii Eliiyaah, laba iyo tobanka dhagax dhammaantood waxaa la wada iftiimiyey qurbaanka, sidaasna waxaa lagu calaamadeeyey boqolka iyo afartan iyo afarta kun inay yihiin calan lagu matalay dhagaxyo iftiimaya. Markaas ayaa nebiyadii beenta ahaa Eliiyaah dilay, sidaas oo kalena Maraykanka, nebigii beenta ahaa, loogu dilo boqortooyada lixaad ahaan sharciga Axadda.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Ishacyaah lix ayaa xoogga saaraya hab tijaabo, sifayn iyo daahirin ah oo ka dhex socda dadka Ilaah laga bilaabo 9/11 ilaa xeerka Axadda. Eliyaah wuxuu wax ka qabanayaa dabeecadda La’odikiya ee dadka Ilaah, hase ahaatee sidoo kale wuxuu bixinayaa caddayn lagu kala garto nebi run ah iyo nebi been ah, sidaas darteedna farriin run ah ama farriin been ah. Sidaas awgeed, laga bilaabo Agoosto 11, 1840 kuna dhammaanaya Oktoobar 22, 1844, tijaabo nebinimo ah ayaa lagu soo dejiyey Protestanka xilligii Sardis, oo sida dabkii Buur Karmel u soo saaray kala-qaybsanaan laba dabaqadood ah, laba dabaqadood ayaa la muujiyey sannadkii 1844. Hal dabaqad oo ku jirtay habka tijaabada waxay ahayd dadkii axdiga ee mar dhow noqon lahaa “hore,” dabaqadda kalena waxay ahayd Adventism-ka Millerite-ka oo Ilaah axdi la geli lahaa Oktoobar 22, 1844. Muddada tijaabada iyo kala-qaybsanaantu waa qisada beerta canabka, maadaama Adventism-ka Millerite-ka la tusay inuu yahay nebiga runta ah isla xilligii Protestantism-kii Sardis uu bilaabay inuu guto doorkiisii ahaa Protestantism-ka riddada ah. Sida nebiyadii Bacal loo fashiliyey inay been yihiin, sidaas oo kalena dadkii axdigii hore ayaa la fashiliyey dabadeedna Milleriyiintu waxay ku aqoonsadeen inay tahay gabadhii Rooma. Qisada Buur Karmel, iyo sidoo kale rumoobiddii taariikhdaas ee waqtigii Milleriyiinta, waxay bixiyaan markhaati labaad oo ku saabsan Ishacyaah lix, in su’aasha ah, “ilaa goorma,” ay astaan u tahay muddada waqtiga laga bilaabo 9/11 ilaa xeerka Axadda.

> “‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

> “Ilaaha Rabbiga ah ee Ibraahim, Isxaaq, iyo reer binu Israa’iilow,” ayuu nebigu baryayaa, “maanta ha la ogaado in adigu Ilaah ku tahay Israa’iil, iyo inaan anigu ahay addoonkaaga, iyo inaan waxyaalahan oo dhan ku sameeyey eraygaaga. I maqal, Rabbiyow, i maqal, si dadkanu u ogaado inaad adigu tahay Rabbiga Ilaaha ah, iyo inaad qalbigooda dib u soo celisay mar kale.”

> “A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

> “Aamusnaan, culayskeedu ka muuqdo haybaddiisa, ayaa dul saaran dhammaan. Wadaaddadii Bacalna cabsi bay la gariirayaan. Iyagoo og dembigooda, waxay filayaan ciqaab degdeg ah.”

> “No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

> Isla markii ay ducadii Eliyaah dhammaato, ayaa olol dab ah, oo la mid ah hillaacyo biriq oo dhalaalaya, samada kaga soo dega meeshii allabariga la taagay, isagoo gubaya allabarigii, leefayana biyihii godka ku jiray, oo xataa baabbiʼinaya dhagaxyadii allabariga. Dhalaalka ololkaas ayaa buurta iftiiminaya, indhahana ka yaabinaya dadkii badnaa. Dooxooyinka hoose, halkaas oo kuwo badan ay si welwel iyo filasho leh uga daawanayaan dhaq-dhaqaaqyada kuwa sare jooga, soo degidda dabka si cad ayaa loo arkaa, oo dhammaantoodna way ka yaabaan aragtidaas. Waxay u eg tahay tiirkii dabka ee Badda Cas carruurtii Israa’iil ka soocay ciidankii Masriyiinta.

> “The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

> “Dadkii buurta joogay waxay sujuud ku dhacaan cabsi-qaddarin ah oo ay hortiisa ugu dhacayaan Ilaaha aan la arki karin. Kuma ay dhirranayaan inay sii eegaan dabka samada laga soo diray. Waxay ka cabsanayaan in iyaga qudhoodu la baabbi’iyo; oo iyagoo ku qancay waajibkooda ah inay qirtaan in Ilaahii Eliiyaah uu yahay Ilaahii awowayaashood, kan ay daacadnimo ku leeyihiin, ayay dhammaantood wada qayliyaan sidii iyagoo hal cod ah, ‘Rabbiga, Isagu waa Ilaaha; Rabbiga, Isagu waa Ilaaha.’ Qayladaas oo si yaab leh u cad ayaa ka yeedhaysa buurta dusheeda oo ka soo noqnoqonaysa bannaanka hoose. Ugu dambayntii Israa’iil waa la toosiyey, khiyaanadna lagama hayo, wayna toobadkeentay. Ugu dambayntii dadku waxay arkaan sida weyn ee ay Ilaah u maamuus-dileen. Dabeecadda cibaadada Bacal, marka loo eego adeegga caqliga leh ee Ilaaha runta ahi dalbado, si buuxda ayaa loo muujiyey. Dadku waxay garwaaqsadaan caddaaladda iyo naxariista Ilaah ee uu sayaxa iyo roobkaba u joojiyey ilaa laga keenay inay qirtaan magiciisa. Haatan waxay diyaar u yihiin inay qirtaan in Ilaahii Eliiyaah uu ka sarreeyo sanam kasta.” Prophets and Kings, 153.

## How Long? Moses

Ilaa Goorma? Muuse The Scriptures reveal the condition of God’s church in the last days through the narratives of Old Testament prophets and leaders. In the history of Israel are found prophetic patterns that point forward to the spiritual state of the remnant church. These accounts were “written for our admonition, upon whom the ends of the world are come” (1 Corinthians 10:11). Therefore, when we study the experience of Moses, we are not merely reviewing ancient events; we are beholding a divinely given mirror of our own time. Qorniinku wuxuu muujinayaa xaaladda kiniisadda Ilaah ee maalmaha ugu dambeeya isagoo adeegsanaya qisaska nebiyadii iyo hoggaamiyayaashii Axdigii Hore. Taariikhda reer binu Israa'iil waxaa ku jira habab nebiyadeed oo tilmaamaya xaaladda ruuxiga ah ee kiniisadda hadhaaga ah. Xisaabaadkan waxaa “loo qoray digniinteenna, innaga oo dhammaadka dunidu nagu yimid” (1 Korintos 10:11). Sidaa darteed, marka aynu baranno waayo-aragnimada Muuse, ma aha oo keliya inaynu dib u eegayno dhacdooyin qadiimi ah; ee waxaynu eegaynaa muraayad Ilaah bixiyey oo ka tarjumaysa waqtigeenna. Moses was called to lead God’s people out of bondage, through the wilderness, and toward the promised land. In this he stands as a type of those whom God raises up in times of apostasy and crisis to call His people to repentance, order, obedience, and covenant faithfulness. Yet Moses’ path was marked by delay, resistance, complaint, rebellion, and deep personal discouragement. Again and again he interceded for a people who often misunderstood his mission and resisted the divine order he was commissioned to establish. Muuse waxaa loogu yeedhay inuu dadka Ilaah ka soo saaro addoonsiga, oo uu ku hoggaamiyo cidlada dhexdeeda, kuna geeyo dhulka ballanqaadka. Arrinkan wuxuu kaga taagan yahay astaanta kuwa Ilaah kiciyo waqtiyada riddada iyo qalalaasaha si ay dadkiisa ugu yeedhaan toobadkeen, nidaam, addeecid, iyo daacadnimo axdiga ku salaysan. Hase ahaatee jidkii Muuse waxaa lagu asteeyey dib-u-dhac, iska-caabin, cabasho, fallaago, iyo niyad-jab qoto dheer oo shakhsi ah. Marar badan ayuu u shafeeco qaaday dad inta badan si khaldan u fahmay hawshiisa oo ka hor yimid nidaamka rabbaaniga ah ee loo xilsaaray inuu dhiso. There were moments when the burden became almost unbearable. Moses cried unto the Lord, “Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? ... I am not able to bear all this people alone, because it is too heavy for me” (Numbers 11:11, 14). This was not the language of unbelief, but of exhausted fidelity under prolonged strain. The one who loved the people most keenly felt the weight of their disorder most deeply. Waxaa jiray waqtiyo culaysku ku dhowaaday inaan la qaadi karin. Muuse wuxuu Rabbiga ugu qayliyey, “Bal maxaad addoonkaaga u dhibtay? Oo maxaan raalli kaaga noqon waayey, oo aad culayska dadkan oo dhan ii saartay? ... Keligay ma qaadi karo dadkan oo dhan, maxaa yeelay aad bay iigu culus yihiin” (Tirintii 11:11, 14). Tani ma ahayn afka gaalnimo, balse waxay ahayd hadalkii daacadnimo daallan oo cadaadis daba dheeraaday ku hoos jirta. Kii dadka ugu jeclaa ayaa si aad u qoto dheer u dareemay culayska nidaam-darradooda. At times the crisis among the people became so severe that Moses seemed to stand almost alone in defense of God’s honor. He witnessed idolatry at Sinai, factional rebellion in the camp, murmuring at the borders of Canaan, and open insubordination against the authority God had vested in him. His leadership was continually tested not only by the external hardships of the wilderness, but by the inward instability of the very people he was seeking to prepare for inheritance. Mararka qaarkood qalalaasaha dadka dhexdiisa ka taagnaa wuxuu gaadhay heer uu Muuse u muuqday inuu ku dhowaaday kelinimo isagoo difaacaya sharafta Ilaah. Wuxuu arkay sanamcaabudiddii Siinay ka dhacday, fallaagada kooxaysnayd ee xerada dhexdeeda, gunuunaca xuduudaha Kancaan, iyo caasinimo cad oo ka dhan ah amar-mamnuucii Ilaah isaga ku aaminay. Hoggaamintiisa si joogto ah ayaa loo tijaabiyey, ma aha oo keliya dhibaatada dibadda ee cidlada, balse sidoo kale degganaansho la’aanta gudaha ee isla dadkii uu doonayay inuu dhaxalka u diyaariyo. And yet Moses remained a mediator, a reformer, and a shepherd under God. He did not flatter sin. He did not call disorder peace. He did not lower the divine standard to retain the favor of the multitude. He sought to bring the camp into harmony with Heaven’s order, even when doing so exposed him to misunderstanding and reproach. Haddana Muuse wuxuu sii ahaa dhexdhexaadiye, dib-u-habeeye, iyo adhijir Ilaah hoostiisa ah. Isagu dembi ma uu sasabin. Nidaam-darro nabad uguma uu yeedhin. Heerka rabbaaniga ah hoos uma dhigin si uu u sii haysto raallinimada dadka badan. Wuxuu doonay inuu xerada la waafajiyo nidaamka samada, xataa marka ay taasi u bandhigtay in si khaldan loo fahmo iyo canaan. There is a solemn lesson here. Those who are entrusted with sacred responsibility in the closing work of God will often be brought into experiences similar to those of Moses. They will feel the tension between divine instruction and human resistance. They will know the loneliness of standing for principle when many desire ease, delay, compromise, or a return to spiritual Egypt. They may even cry, in their anguish, “How long?” Halkan waxaa ku jira cashar culus. Kuwii lagu aamino mas'uuliyadda quduuska ah ee hawsha gabagabada Ilaah badanaa waxaa la gelin doonaa waayo-aragnimooyin la mid ah kuwii Muuse. Waxay dareemi doonaan xiisadda u dhexaysa tilmaanta rabbaaniga ah iyo iska-caabbinta aadanaha. Waxay garan doonaan kelinimada ku jirta in mabda' loo istaago marka qaar badani doonayaan fudayd, dib-u-dhac, tanaasul, ama ku noqosho Masar ruuxi ah. Xataa waxaa laga yaabaa inay xanuunkooda ku qayliyaan, “Ilaa goorma?” But the history of Moses also teaches that God does not abandon the servant whom He appoints. He may permit weariness, contradiction, and delay; yet He sustains, instructs, corrects, and vindicates according to His covenant mercy. The cause is not dependent upon human strength alone. The God who called Moses remained the God who bore Israel, judged rebellion, preserved His order, and accomplished His purpose. Laakiin taariikhda Muuse sidoo kale waxay ina baraysaa in Ilaah uusan ka tegin addoonka uu magacaabay. Wuxuu oggolaan karaa daal, iskhilaaf, iyo dib-u-dhac; hase ahaatee wuu tiiriyaa, wax buu baraa, wuu saxa, wuuna xaq yeelaa sida naxariistiisa axdiga waafaqsan. Arrintu kuma tiirsana xoogga aadanaha oo keliya. Ilaahii Muuse u yeedhay ayaa ahaa isla Ilaahii reer binu Israa'iil xambaari jiray, fallaagada xukumi jiray, nidaamkiisa dhawri jiray, oo ujeeddadiisa dhammaystiri jiray. Thus the cry “How long?” is not merely the sigh of a weary leader; it is the expression of a faithful soul burdened by the slow response of a professed people to the clear will of God. It is the language of one who longs to see reformation, readiness, and holy obedience before the final entrance into the promised inheritance. Sidaas awgeed qaylada “Ilaa goorma?” ma aha oo keliya taah hoggaamiye daallan; waa muujinta naf aamin ah oo culays ka saaran jawaabta gaabiska ah ee dad magaca uun sheegta ay ka bixiyaan doonista cad ee Ilaah. Waa afka qof u hanqal taagaya inuu arko dib-u-habayn, diyaar-garow, iyo addeecid quduus ah ka hor gelitaanka ugu dambeeya ee dhaxalka ballanqaadka.

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Markii ugu horraysay ee su’aasha astaameedda ah, “ilaa goorma,” lagu kiciyo Erayga nebinnimada, waxay ku dhacday belaayadii siddeedaad ee Masriyiinta ku dhacday xilligii Muuse. Belaayada siddeedaad waa “ayax” (astaan u ah Islaamka) oo lagu keenay “dabayl bari ka timid” (taas oo astaan u ah Islaamka).

> And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

> Markaasaa Muuse iyo Haaruun waxay u galeen Fircoon, oo waxay ku yidhaahdeen, Rabbiga ah Ilaaha Cibraaniyiintu wuxuu leeyahay, Ilaa goormaad diidi doontaa inaad hortayda isku hoosaysiiso? Dadkayga sii daa, inay ii adeegaan. Haddiise aad diiddo inaad dadkayga sii dayso, bal eeg, berrito ayaan ayaxa ku soo dejin doonaa dalkaaga soohdintiisa. Oo waxay dabooli doonaan oogada dhulka, si aan ninna u arki karin dhulka; oo waxay cuni doonaan waxa ka hadhay wixii baxsaday oo idiinka hadhay roobdhagaxii, oo waxay cuni doonaan geed kasta oo beeraha idiinka baxa. Oo waxay buuxin doonaan guryahaaga, iyo guryaha addoommadaada oo dhan, iyo guryaha Masriyiinta oo dhan; wax aanay aabbayaashaa iyo awoowayaashaa toona arag tan iyo maalintii ay dhulka joogeen ilaa maantadan. Markaasuu jeestay oo Fircoon hortiisii ka baxay.

> And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

> Oo addoommadii Fircoonna waxay ku yidhaahdeen isaga, Ilaa goormuu ninkanu inoogu ahaan doonaa dabin? Ragga sii daa, si ay Rabbiga Ilaahooda ugu adeegaan; weli miyaadan garanayn in Masar baabba'day?

> And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

> Markaasaa Muuse iyo Haaruun mar kale ayaa loo keenay Fircoon; oo wuxuu ku yidhi, Taga, oo Rabbiga Ilaahiinna ah u adeega; laakiinse kuwee baa ah kuwa tegaya?

> And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

> Markaasaa Muuse wuxuu yidhi, Waxaannu tegi doonnaa annagoo wadata dhallinyaradeenna iyo waayeelladeenna, wiilasheenna iyo gabdhaheenna, adhyaheenna iyo lo’deenna; waayo, waa inaan Rabbiga u dhignaa iid.

> And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

> Markaasuu wuxuu ku yidhi iyagii, Rabbigu ha idinla jiro sidaan idiin sii dayn doono idinka iyo carruurtiinna yaryarba; ka fiirsada arrintaas, waayo, shar baa idin hor taal. Saas ma aha; haddaba taga idinka ragga ah oo Rabbiga u adeega, waayo, taas ayaad doonayseen. Oo waxaa laga eryay hortii Fircoon.

> And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

> Markaasaa Rabbigu wuxuu Muuse ku yidhi, Gacantaada ku fidi dalka Masar, ayaxa aawadiis, si ay ugu soo kacaan dalka Masar oo ay u cunaan geed kasta oo dalka ka baxa, xataa wixii dhagaxii roobka watay ka tegey oo dhan. Markaasaa Muuse ushii uu watay ku fidiyey dalka Masar; Rabbiguna wuxuu dalka ku soo kiciyey dabayl bari maalintaas oo dhan iyo habeenkaas oo dhan; oo markii waagu baryay, dabayshii bari ayaa ayaxii keentay. Oo ayaxii wuxuu ku soo kacay dalka Masar oo dhan, oo wuxuu degay soohdimaha Masar oo dhan; aad bay u xumaayeen; hortoodna weligeed ma jirin ayax la mid ah, dabadoodna mar dambe ma jiri doono. Waayo, waxay qariyeen oogada dhulka oo dhan, sidaas daraaddeedna dalkii wuu madoobaaday; oo waxay cuneen geed kasta oo dalka ka baxa, iyo midhaha geedaha oo dhan oo dhagaxii roobka watay ka tegey; mana hadhin wax cagaar ah geedaha dhexdooda ama geedaha duurka ah dhexdooda, dalka Masar oo dhan.

> Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

> Markaasaa Fircoon si degdeg ah ugu yeedhay Muuse iyo Haaruun; oo wuxuu yidhi, Rabbiga Ilaahiinna ah iyo idinkaba waan ku dembaabay. Haddaba sidaas daraaddeed, waan ku baryayaaye, ii cafiya dembigaygan mar keliya oo qudha, oo Rabbiga Ilaahiinna ah barya, si uu dhimashadan keliya iiga qaado. Markaasuu Fircoon ka tegey, oo Rabbiga baryay. Rabbiguna wuxuu soo kiciyey dabayl galbeed oo aad u xoog badan, taasoo ayaxa qaaday oo ku tuurtay Badda Cas; oo ayax qudhuna kama hadhin soohdimaha Masar oo dhan. Baxniintii 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Marka hore “Rabbiga ah Ilaaha Cibraaniyada” ayaa weyddiiyey, “Ilaa goormaad diidi doontaa inaad hortayda isku hoosaysiiso?” dabadeedna addoommadii Fircoon ayaa mar kale Fircoon weyddiiyey, “Ilaa goormuu ninkanu inoogu ahaan doonaa dabin?” Su’aashan waxaa la isweyddiinayaa inta lagu jiro belaayada siddeedaad, taas oo la jaanqaadaysa 9/11 sababo badan awgood. Belaayada tobnaad waa dilidda curadyada, taas oo la jaanqaadaysa iskutallaabta, waxaana ku xigta niyad-jabkii ka dhacay Badda Cas, kaas oo waxyigu la jaanqaadinayo niyad-jabkii xertii ku dhacay iskutallaabta, kaas oo isaguna la jaanqaadaya niyad-jabkii weynaa ee Milleriyiintii ku dhacay 1844. Saddexdaas markhaati dhammaantood waxay la jaanqaadaan sharciga Axadda. Belaayada tobnaad waa sharciga Axadda, laba belaayo ka horna belaayada siddeedaad waxay ku keentay “ayaxii” “dabayl bari ah.” “Ayaxii” waxay buuxiyeen dhulka oo dhan, sida Islaamkuba maanta u ruxayo dunida oo dhan isagoo gudcurkiisa ku faafiyey socdaal-qasab ah. Magaca Laatiinka ee “ayaxa cidlada” waa “locusta migratoria,” taas oo metelaysa faafidda Islaamka ee socdaalka loo marayo, taas oo dunida dabiiciga ah lagu tusaaleeyey hijro.

The ninth plague was a darkness that could be felt.

Belaayadii sagaalaad waxay ahayd gudcur la dareemi karay.

> And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

> Markaasaa Rabbigu wuxuu Muuse ku yidhi, Gacantaada xagga samada u fidi, si ay mugdi ugu dhacdo dalka Masar, xataa mugdi la dareemi karo. Markaasaa Muuse gacantiisii xagga samada u fidiyey; oo gudcur weyn baa ka dhacay dalka Masar oo dhan saddex maalmood. Midkoodna kan kale ma uu arkin, oo midna meeshiisii kama uu kicin saddex maalmood; laakiinse reer binu Israa'iil oo dhammu iftiin bay ku haysteen guryahooda. Baxniintii 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Astaanta “ilaa goorma” ee uu Buur Karmel iyo Eliyaas u taagan yahay, waxaa ku muuqata kala-sooc marka dabku samada ka soo dego. Ilaaha Eliyaas wuxuu sameeyey wixii Bacal aanu samayn karin. Taariikhda Milleriiyiinta, kala-sooc ayaa la dhex dhigay Protestantism-kii Sardis ee dhacay iyo Adventism-kii Milleriiyiinta. Muuse agtiisa, kala-soocu wuxuu ahaa gudcur ama iftiin. Guryihii Cibraaniyada waxaa ku jiray iftiin. Ishacyaahna wuxuu sii inoo sheegayaa in kuwa aan iftiin ku lahayn xariiqda Muuse, kuwaas oo sidoo kale ah kuwa Eliyaas baabbi’iyey, iyo kuwa luminaya marada Protestantism-ka xilligii Milleriiyiinta ay yihiin “dad” “maqla” “hubaal, laakiinse wax ma gartaan; oo arka” “hubaal, laakiinse wax ma fiirsadaan.” Markaasaa dadkan loogu dhawaaqaa hadal leh, “Qalbiga dadkan cayili, oo dhegahooda culaysii, oo indhahooda xidh; waaba intaasoo ay indhahooda wax ku arkaan, oo dhegahooda wax ku maqlaan, oo qalbigooda wax ku gartaan, oo soo noqdaan, oo la bogsiiyo.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Diyaar u ah inuu shaqada qabto, hase ahaatee waxaa ka adkaaday culayska waajibka ah inuu wacdiyo kuwa aan dhegaysan doonin, Ishacyaahna “markaasuu yidhi,” “Rabbiyow, ilaa goormee?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Saddexdii ugu dambeeyey ee tobanka belaayo ee Masar waxay marag u yihiin saddexda tallaabo ee ka soo bilaabma 9/11 ilaa xeerka Axadda. Bishii Ogoosto 11, 1840, farriintii malaa’igta kowaad ayaa la siiyey awood; bishii Abriil 19, 1844, malaa’igtii labaad ayaa timid oo waxaa awood lagu siiyey shirkii xerada ee Exeter Ogoosto 12–17; malaa’igtii saddexaadna waxay timid Oktoobar 22, 1844. Malaa’igta saddexaad waxay waafaqsan tahay xeerka Axadda, sidaas darteedna waxay aqoonsanaysaa hab-socod saddex-tallaabo ah, waayo ma jiri karto saddexaad la’aanteed kowaad iyo labaad.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Farriintii koowaad iyo tii labaad waxaa la bixiyey sannadihii 1843 iyo 1844, oo imminkana waxaynu ku jirnaa ku dhawaaqidda tii saddexaad; hase ahaatee dhammaan saddexda farriimood weli waa in la sii ku dhawaaqaa. Hadda waxay lagama maarmaan u tahay sida ay weligeedba ahayd in mar kale loogu celiyo kuwa runta doonaya. Qalin iyo codba waa inaynu ku baahinnaa ku dhawaaqidda, innagoo muujinayna kala horrayntooda, iyo sida waxsii sheegyadu noogu horseedaan farriinta malaa’igta saddexaad. Ta saddexaad ma jiri karto la’aanteed ta koowaad iyo ta labaad. Farriimahan waa inaynu dunida ku gaadhsiinnaa qoraallo la daabacay iyo khudbado, innagoo xariiqda taariikhda waxsii sheegyada ku tusayna waxyaalihii dhacay iyo waxyaalaha dhici doona.” Selected Messages, buugga 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Belaayadii tobnaad ee Masar ayaa si waxyoon leh loola waafajiyey iskutallaabta iyo niyad-jabkii xigay ee la xiriiray. Sidaas darteed belaayada tobnaad waa farriinta saddexaad, taas oo baahi nebiyadeed darteed ay qasab tahay in ay ka horrayso farriin koowaad iyo farriin labaad. Markii la joogay 9/11 Rabbigu wuxuu Fircoon weydiiyey, “ilaa goorma,” isla markiiba dabadeedna addoommadii Fircoonna sidoo kale waxay weydiiyeen, “ilaa goorma.” Ka dib markii Muuse su’aashii Ilaah ee ahayd “ilaa goorma” u gudbiyey Fircoon, wax yar ka hor inta aan addoommadu su’aashii Muuse ku celiyaan Fircoon, Muuse wuxuu calaamadeeyaa meel isbeddel ah sida, “markaasuu jeestay oo Fircoon ka baxay.” Baxniintii 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 wuxuu ahaa meel isbeddel nebiyadeed ah, taas oo lagu matalay markii Muuse keenay belaayadii ayaxa ee ku timid dabaysha bari.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

> “Waxaa jira waqtiyo noqda meelaha taariikhda ummadaha iyo kaniisadda ay ka leexato. Maamulka Eebbe dhexdiisa, marka dhibaatooyinkan kala duwani yimaadaan, iftiinka wakhtigaas ku habboon waa la bixiyaa.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Belaayadii xigtay waxay keentay gudcur ama iftiin, taas oo ku xidhnayd dabaqadda aad ku jirtay. 9/11 waxay ahayd “meel rogasho ku ah taariikhda quruumaha iyo tan kiniisadda.” Markaas ayay dadkii Ilaah loogu yeedhay inay soo noqdaan oo ku socdaan jidadkii hore, laakiinse way diideen inay ku socdaan, mana ay dhegaysan codkii buunka. Kala-sooc u dhexeeya gudcurka iyo iftiinka ayaa la sameeyey Eliyaah dabadiis, Muusena wuxuu weyddiiyey, “ilaa goormee?” Waxay kaloo ku leedahay tuducaas:

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Waxaa jira xilliyo ah meelo rogmad ah taariikhda quruumaha iyo kaniisadda. Sida ku jirta maamulidda Eebbe, marka ay dhibaatooyinkan kala duwan yimaadaan, iftiinka wakhtigaas loo baahan yahay waa la bixiyaa. Haddii la aqbalo, waxaa xiga horumar ruuxi ah; haddii la diido, hoos-u-dhac ruuxi ah iyo burbur baa ka dhasha.” Bible Echo, August 26, 1895.

We will continue the subject of “how long” in the next article.

Waxaan mawduuca ah “ilaa goorma” ku sii wadi doonnaa maqaalka xiga.

> “In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> “Bishii Maajo, 1842, waxaa Boston, gobolka Massachutes, lagu qabtay Shir Guud. Markii shirkan la furay, Walaalaha Charles Fitch iyo Apollos Hale oo ka socday Haverhill, waxay soo bandhigeen waxsii sheegyada sawir ahaan loo muujiyey ee Daanyeel iyo Yooxanaa, kuwaas oo ay ku rinjiyeen maro, iyagoo wata tirooyinkii waxsii sheegyada, oo muujinaya rumoobiddooda. Walaal Fitch, isaga oo sharraxaya shaxdiisa hortii Shirka, wuxuu yidhi, intii uu baadhayey waxsii sheegyadan, wuxuu ku fikiray in haddii uu heli karo wax noocan oo kale ah sida halkan lagu soo bandhigay ay arrinta fududayn lahayd oo u sahlayn lahayd inuu dhegaystayaal hortooda ku soo bandhigo. Halkan waxaa jidkeenna ku soo kordhay iftiin badan. Walaalahani waxay samaynayeen wixii Rabbigu Xabaquuq ku tusay araggiisii 2,468 sannadood ka hor, isagoo leh, ‘Aragga qor oo looxyo ku cadee, in kan akhriyayaa uu ordo. Waayo, araggu weli wuxuu sugayaa wakhti la qoondeeyey.’ Xabaquuq 2:2.”

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Ka dib wada-hadal yar oo ku saabsan mawduucan, waxaa si aqlabiyad buuxda ah loo go’aamiyey in la lithograph-gareeyo saddex boqol oo la mid ah kan this one, arrintaasna si dhakhso ah ayaa loo fuliyey. Waxaa loo bixiyey ‘jaantusyadii ’43.’ Kani wuxuu ahaa Shir aad u muhiim ah.” The Autobiography of Joseph Bates, 263.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Waxaan arkay in shaxdii 1843 lagu hagay gacanta Rabbiga, iyo inaanan wax laga beddelin; in tirooyinku ahaayeen sidii Isagu doonayay; in gacantiisu ku kor fidnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan cidina u arki karin, ilaa gacantiisa laga qaaday.” Early Writings, 74.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

> “Waxay ahayd markhaatifurkii mideysnaa ee macallimiintii iyo wargeysyada Imaatinka Labaad, markii ay ku taagnaayeen ‘iimaankii asalka ahaa,’ in daabacaadda jaantusku ay ahayd rumoobidda Xabaquuq 2:2, 3. Haddii jaantusku ahaa mawduuc wax sii sheegid ah (kuwa taas diidana waxay ka tagayaan iimaankii asalka ahaa), markaas waxaa ka dhalanaysa in 457 BC ay ahayd sannadkii laga bilaabi lahaa tirinta 2300-ka maalmood. Waxay ahayd lagama maarmaan in 1843 uu noqdo wakhtigii ugu horreeyey ee la daabaco si ay ‘riyadu’ u ‘dib u dhacdo,’ ama ay u jirto wakhti dib-u-dhac ah, kaas oo kooxdii bikradaha ahayd ay ku gam’i lahayd oo ku seexan lahayd mawduuca weyn ee wakhtiga, wax yar ka hor intii aan lagu toosin Qayladii Habeenbadhka.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

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