Article

# The Book of Daniel - Number Seventy-Six

Kitaabka Daanyeel - Lix iyo Toddobaatan

Unsealing Prophecies: The Rejection of Light in 1856 and its Consequences

Furitaanka Waxsii‑sheegyada: Diidmada Iftiinka sannadkii 1856 iyo Cawaaqibkeeda

Author

Jeff Pippenger

Published

February 9, 2024

Formats

PDF
Word
Song MP3

In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.

Sannadkii 1856 iftiinkii “toddobada jeer” waa la furfuray, waxaana la diiday iftiinkaas markay ahayd 1863. Nebigii Yahuudah ka yimid ayaa iftiinkaas u keenay boqorkii sharka lahaa ee Yerobocaam, Yerobocaamna wuu diiday iftiinka. Ishacyaahna isla iftiinkaas ayuu u keenay boqorkii sharka lahaa ee Aaxaas, isaguna wuu diiday. Diidmadoodii iftiinka la xidhiidha balliga Shiiloox aawadeed, boqortooyooyinkii Yerobocaam (waqooyiga) iyo Aaxaas (koonfurta) labadaba waxaa addoonsi u kaxaystay boqor woqooyi ka yimid, siday u kala horreeyaan 723 BC iyo 677 BC.

Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.

Muuse, intii lagu jiray fallaagadii Haaruun; Ishacyaah isagoo la jira Aaxaas, iyo Yeremyaah isagoo la jira boqorro kale, waxay mataleen kuwa aaminka ah ee taariikhda Millerite-ka, kuwaas oo dhammaantood matalayay farriin-wadayaashii iftiinka ee fallaagada maalmaha ugu dambeeya. Qalalaasaha “ugu horreeya” ee maalmaha ugu dambeeya ee 1863, iyo qalalaasaha “ugu dambeeya” ee maalmaha ugu dambeeya ee “dhulgariirka weyn” ee Muujintii cutubka kow iyo tobnaad (sharciga Axadda ee dhowaan imanaya), waxaa matalaya dhammaan khadadkan nebiyadeed. Nebigii ka yimid Yahuudah wuxuu matalaa nebi dib uga laabtay mas’uuliyaddiisii, ugu dambayntiina lagu aasay isla qabriga Masiixiyadda Protestant-ka ee riddowday. Geeridiisa iyo aaskiisuba waxay jawaab u ahaayeen doorashadiisii uu ku cunay oo ku cabbay cuntadii nebiga beenta ah ee Beytel.

The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.

Xukunka in lagu adkaado papacy-ga (boqorka Ashuur) xeerka Axadda, taas oo lagu sii muujiyey kala firdhinta boqortooyooyinkii woqooyi iyo koonfureed ee Yerobocaam iyo Aaxaas, waxay waafaqsan tahay qaddarka nebiga Yahuudah, waayo, wuxuu ku dhintay inta u dhaxaysa “libaax” iyo “dameer.” “Libaaxa” waa astaanta Baabuloon oo maalmaha ugu dambeeya ah papacy-ga.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> Oo waxay noqotay, markii uu kibis cunay dabadeed, oo uu cabbay dabadeed, inuu u kooray dameerkii, kaas oo loogu talagalay nebiga uu soo celiyey. Markii uu tegey, libaax baa jidka kaga hor yimid oo dilay; maydkiisiina jidka ayaa lagu tuuray, dameerkiina agtiisa ayuu istaagay, libaaxiina sidoo kale maydka agtiisa ayuu istaagay. Oo bal eeg, niman baa ag maray, oo arkay maydkii jidka lagu tuuray iyo libaaxii maydka agtiisa taagan; markaasay yimaadeen oo ka sheegeen magaaladii nebigii waayeelka ahaa degganaa. Oo markii nebigii isaga jidka ka soo celiyey taas maqlay, wuxuu yidhi, Kanu waa ninkii Ilaah, kii ku caasiyoobay eraygii Rabbiga; sidaas daraaddeed Rabbigu wuxuu u gacangeliyey libaaxa, kaas oo kala jeexjeexay oo dilay, sidii eraygii Rabbiga ee uu kula hadlay. Markaasuu wiilashiisii la hadlay, isagoo leh, Ii koora dameerka. Oo way u kooreen. Markaasuu tegey, oo wuxuu helay maydkiisii oo jidka lagu tuuray, dameerkiina iyo libaaxiina maydka agtiisa oo taagan; libaaxuna maydka ma cunin, dameerkana ma kala jeexjeexin. Markaas nebigii wuxuu qaaday maydkii ninkii Ilaah, oo dameerkii saaray, oo dib u soo celiyey; nebigii waayeelka ahaana wuxuu yimid magaaladii si uu ugu baroorto oo uu u aaso. Oo maydkiisii wuxuu dhigay qabrigiisii qudhiisa; markaasay u baroorteen, iyagoo leh, Hoogay, walaalkaygiiyow! Oo waxay noqotay, dabadeed markii uu aasay, inuu wiilashiisii la hadlay, isagoo leh, Markaan dhinto, igu aasa xabaasha ninkii Ilaah lagu aasay; lafahaygana dhig lafihiisa dhinacooda; waayo, hadalkii uu ku dhawaaqay erayga Rabbiga ee ka gees ahaa meeshii allabariga ee Beytel, iyo ka gees ahaa dhammaan guryihii meelaha sarsare ee ku yaal magaalooyinka Samaariya, hubaal wuu rumoobi doonaa. 1 Boqorradii 13:11–32.

The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.

Nebigii Yahuudah wuxuu ku dhintay laba astaan dhexdood. Libaaxu waa astaan Baabuloon, Baabuloonka casriga ah ee maalmaha ugu dambeeyana waa Boqorka Waqooyi, kaasu dhammaadkiisa yimaada iyadoo aan cidina u gargaarayn sida ku qoran Daanyeel cutubka kow iyo tobnaad, aayadda afartan iyo shan. Calaamadda xukunkiisu waa caabudidda qorraxda, taas oo ah karaahiyada afraad, waana meesha jiilka afraad ee Adventism-ka La'odikiya lagu sawiray iyagoo u sujuudaya xagga qorraxda ee Yexesqeel cutubka siddeedaad. Riyada Miller waxaa lagu tusay in aanay keliya jawharadihii kala firidheen oo la daboolay, laakiin sidoo kale in sanduuqii laftiisa, kaas oo matalayay Kitaabka Quduuska ah, isna la kala jeexjeexay.

In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.

Jiilkii saddexaad ee Adventism-ka, shaqadii lagu soo bandhigayey isticmaalka waxa loogu yeedho turjumaadaha casriga ah ee Kitaabka Quduuska ah waxaa dhiirrigeliyey hoggaanka Adventism-ka. Turjumaadahaas waxa loogu yeedho casriga ah waxaa laga soo dheegtay urur qoraallo-gacmeedyo ah oo la musuqmaasuqay, kuwaas oo ay faafiyaan fiqiyayaasha ninka dembiga iyo Protestantism-ka riddada ah. Sanduuqii Miller wuxuu ahaa King James Version oo laga turjumay qoraalladii-gacmeedyada aan la musuqmaasuqin.

By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!

Jiilkii afraad ee Adventism-ka La’odikiya, kaniisaddu waxay ku biirtay Golaha Kaniisadaha Adduunka, oo ah isbahaysi ay ka kooban yihiin kaniisadda Rooma iyo gabdhaheedu. Adventism-ku sannado badan ayuu ku dooday, si uu uga faa’iideeyo adhigiisa hurda, in ay si fudud “goobjoogeyaal” uga ahaayeen Golaha Kaniisadaha Adduunka, ilaa xeer-hoosaadyadii isbahaysiga sharka ahi ay shaaciyeen in heerka “goobjooge” uu ka dhigan yahay xubin buuxda oo codbixin leh!

In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”

Jiilkoodii afraadkoodii laba jeer bay “ninkii dembiga” ku abaalmariyeen billad dahab ah. Ugu yaraan mid ka mid ah billadahaas waxaa ku xardhanaa fahamka Katooligga ee Imaatinka Labaad ee Masiixa, iyadoo lagu muujiyey Ciise oo cagtiisa dhulka saaraya markuu soo noqdo, waxaana ku jiray iftiin-qoraxeedkii Katooligga ee ka dambeeyey Masiixa, iyo soo-gaabintii Katooligga ee amarka afraad, taas oo si fudud u oranaysay, “xusuuso Sabtida.” Dacwad maxkamadeed gudaheeda (taas oo ah ku-dhawaaqid sharci ah), Madaxweynaha Shirweynaha Guud wuxuu bixiyey markhaati uu ku aqoonsaday in kaniisadda Seventh-day Adventist ay waagii hore rumaysnayd in baabasiintu tahay kan Masiixa ka geesta ah, laakiin in kaniisaddiisu ay rumaysadkaas waqti hore ku tuurtay “tuulmada qashinka taariikhda.”

The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.

Karaahiyada afraad (jiilka afraad) waa halka ay shan iyo labaatanka hoggaamiye ee kiniisadda Yeruusaalem qorraxda u sujuudaan. Karaahiyooyinka isa soo taraya waxay ka bilaabmeen sanamkii masayrka oo la taagay irridda laga soo galo, taasoo calaamad u ahayd bilowga. Nebigii Yahuudah ka yimid wuxuu ku dambaystaa in lagu aaso isagoo la jira Borotestannimada riddowday, libaaxuna (Baabuloon) wuu dilaa, waayo wuxuu ku noqday hab-raacii Borotestannimada riddowday, sidaas darteedna ma awoodo inuu garto in Rooma tahay tan dejisa aragtida; oo meesha aan aragti lagu dhisin astaanta ninka dembiga ah, ugu dambayntii waxaad isku aragtaa dhinaca ninka dembiga ah.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Kuwa ku jahawareera fahamkooda ereyga, oo ku guuldaraysta inay arkaan macnaha kan Masiixa ka geesta ah, hubaal waxay isa soo taagi doonaan dhinaca kan Masiixa ka geesta ah.” Kress Collection, 105.

The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.

Nabigii Yuhuudiyaanka waxaa lala aasay nebiga beenta ah ee Beytel, kaas oo ugu yeedhay “walaalkiis,” waxaana meydkiisa laga helay isagoo yaal inta u dhexaysa laba astaan. “Libaaxu” wuxuu matalayey guuldarradiisii ahayd inuusan garan Masiixa ka geesta ah, “dameerkuna” waa astaan Islaamka. Adventism-ka La’odikiya ayaa mar horeba aamusnaantiisii ku saabsanayd Sebtembar 11, 2001 ku muujiyey inuusan aqoonsanayn in mowduuca Islaamka ee Hoogga saddexaad uu yahay Qayladii Saqbadhka, farriinta roobkii dambe. Ku guuldarraysiga in la garto farriinta roobkii dambe waa dhimasho! Roobkii dambe wuxuu bilaabmay Sebtembar 11, 2001, markii malaa’igtii xoogga badnayd ee Muujintii siddeed iyo tobnaad soo degtay, markii dhismayaashii waaweynaa ee Magaalada New York la dumiyey. “Roobku” waa farriin, farriintana waa in la gartaa si loo helo.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Waa in aynaan sugin roobka dambe. Wuxuu ku soo degayaa dhammaan kuwa garan doona oo qaadan doona sayaxa iyo roobabka nimcada ee nagu soo da’a. Marka aynu soo ururinno jajabyada iftiinka, marka aynu qaddarinno naxariisyada hubaasha ah ee Ilaah, kaas oo jecel in aynu isaga isku hallayno, markaas ballan kasta waa la oofin doonaa. [Ishacyaah 61:11 ayaa la soo xigtay.] Dhulka oo dhan waa in laga buuxiyaa ammaanta Ilaah.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.

“Dhulka oo dhan” way og yahay wixii dhacay Sebtembar 11, 2001, laakiin si loo helo farriinta halkaas ka bilaabmaysa oo ugu dambayntii iftiiminaysa dhulka oo dhan ammaanta Ilaah, waa in farriinta la aqoonsadaa. Ereyga “aqoonsado” wuxuu ka dhigan yahay “in dib loo xusuusto ama dib loo helo aqoonta wax ku saabsan, ha ahaato iyadoo aqoontaas la qirayo ama aan la qirayn. Waxaannu qof ku aqoonsannaa meel fog markaannu dib u xusuusanno in aannu hore u aragnay, ama in aannu markii hore naqaannay. Waxaannu aqoonsannaa muuqaalladiisa ama codkiisa.” Webster’s 1828 Dictionary.

The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.

Sida keliya ee Adventist-ka La'odikiyaanku ku garan karo farriinta roobka dambe ee timid Sebtembar 11, 2001, waa haddii uu garto in uu hore u arkay isla muujinta awoodda rabbaaniga ah. Agoosto 11, 1840 ayaa malaa’igtii xoogga badnayd ee Muujintii toban soo degtay, markii wax sii sheegiddii Hoogga labaad ee Islaamka la oofiyey. Taariikhdaas ayaa si kaamil ah loo soo celiyey markii Sebtembar 11, 2001 malaa’igtii xoogga badnayd ee Muujintii siddeed iyo tobnaad soo degtay, markii wax sii sheegiddii Hoogga saddexaad ee Islaamka la oofiyey, oo ku guuldarraysiga in la garto Islaamka Hoogga saddexaadna waa in dameerkii duurjoogta ahaa ee Carbeed lagu qaado dhimashada uu libaaxa Baabuloonka casriga ahi keeno.

The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.

Sakhraamiintii reer Efrayim, kuwa aan akhriyi karin kitaabka la shaabadeeyey, ma arki karaan soo-noqoshada taariikhda Millerite-ka, waayo garashadaasu waxay ku dhisan tahay habraaca roobka dambe ee “xariiqba xariiq.” Fikradda ah in muujinta xoogga Ilaah ee taariikhda Millerite-ka lagu soo celinayo maalmaha ugu dambeeya laguma adkayn karo habraaca Protestantism-ka riddada ah iyo Kaatooligga.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Malaa’igta ku biiraysa ku dhawaaqidda farriinta malaa’igta saddexaad waa inay ammaanteeda ku iftiimisaa dhulka oo dhan. Halkan waxaa lagu sii sheegay hawl baaxaddeedu tahay dunida oo dhan iyo awood aan caadi ahayn. Dhaqdhaqaaqii imaatinka Masiixa ee 1840–44 wuxuu ahaa muujin ammaansan oo awoodda Ilaah ah; farriintii malaa’igta kowaad waxaa la gaadhsiiyey saldhig kasta oo wacdiga dunida ku yaal, waddamada qaarkoodna waxaa ka jiray xiisihii diineed ee ugu weynaa ee lagu arkay dal kasta tan iyo Dib-u-habayntii qarnigii lix iyo tobnaad; hase ahaatee, kuwan waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee ka dhici doona digniinta ugu dambaysa ee malaa’igta saddexaad.” The Great Controversy, 611.

The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.

Hoggaamiyeyaasha indha la’ ee Israa’iilka casriga ah hab-raacooda ayaa ku qasbaya inay diidaan runta ah in maalmaha ugu dambeeya ay jiri doonto ku-noqosho ka mid ah muujintii awoodda Ilaah, sidii ay u ahayd sannadihii hore.

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> “Halkan waxaynu ku aragnaa in kaniisadda—meesha quduuska ah ee Rabbiga—ay ahayd tii ugu horraysay ee dareenta dhirbaaxada cadhada Ilaah. Odayaashii, kuwa Ilaah siiyey iftiin weyn oo u taagnaa sida ilaaliyayaasha danaha ruuxiga ah ee dadka, waxay khiyaaneeyeen aamminaaddii lagu qabay. Waxay qaateen mawqifka ah inaan loo baahnayn in la sugo mucjisooyin iyo muujinta muuqata ee xoogga Ilaah sida waayihii hore. Wakhtiyadu way is beddeleen. Erayadani waxay xoojiyaan rumaysadla’aantooda, oo waxay yidhaahdaan: Rabbigu wanaag ma samayn doono, xumana ma samayn doono. Isagu aad buu u naxariis badan yahay si uu dadkiisa ugu soo booqdo xukun. Sidaas daraaddeed ‘Nabad iyo ammaan’ waa qaylada ragga aan mar dambe codkooda sida buun u qaadi doonin si ay dadka Ilaah ugu tusaan xadgudubyadooda iyo reer Yacquub dembiyadooda. Eeyadan aamusan ee aan ciyin doonin waa kuwa dareemaya aargudashada xaqa ah ee Ilaah cadhaysan. Rag, gabdho, iyo carruur yaryarba dhammaantood way wada halligmaan.” Testimonies, volume 5, 211.

The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.

Indha-la’aantii La’oodiiqiya ee ragga waxbartay ee xukuma kuwa aan wax baran ee Yeruusaalem jooga waxay ka horjoogsanaysaa inay gartaan roobka dambe; waayo, ma aha oo keliya inay adeegsadaan hab fasiraad Kitaabiga ah oo qalloocan, laakiin gunaanadyada ay ka soo saaraan garashadooda beenta ahi waxay geeyaan meel ay ku diidi doonaan muujin kasta oo mustaqbalka ah oo ah xoogga Ilaah, sida qarniyadii hore. Hase ahaatee, Malaakii 3 wuxuu caddeynayaa in marka Rasuulka Axdigu daahirsado wiilasha Laawi, markaas qurbaankuna uu ahaan doono sidii maalmihii hore.

> “The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?

> “Markhaatiga Runta ahu wuxuu ku dhawaaqaa, ‘Waan ogahay shuqulladaada.’ ‘Toobad keena, oo sameeya shuqulladii hore.’ Tanu waa imtixaanka runta ah, waana caddaynta in Ruuxa Ilaah uu ka shaqaynayo qalbiga si uu kuugu buuxiyo jacaylkiisa. ‘Dhaqso baan kuugu iman doonaa, oo laambaddaada ayaan meesheeda ka qaadi doonaa, haddaanad toobad keenin.’ Kaniisaddu waxay la mid tahay geed aan midho dhalin oo, isagoo helay sayax, roob, iyo qorrax, ay ahayd inuu soo saaro miro fara badan, hase yeeshee baaritaanka rabbaaniga ahi kama helo wax aan caleemo ahayn. Fikir culus oo ku saabsan kaniisadahayaga! runtii waa mid culus qof kasta oo gaar ah! Yaab badan tahay samirka iyo dulqaadka Ilaah; laakiin, ‘haddaanad toobad keenin,’ wuu dhammaan doonaa; kaniisadaha iyo hay’adahayaguba waxay ka sii socon doonaan itaaldarro ilaa itaaldarro, qabowga caadeysiga diineed ilaa dhintinnimo, iyagoo leh, ‘Waxaan ahay taajir, oo wax badan baan haystaa, oo waxba uma baahni.’ Markhaatiga Runta ahi wuxuu leeyahay, ‘Mana ogid inaad tahay mid belaayoobay, oo laga naxo, oo miskiin ah, oo indha la’, oo qaawan.’ Miyey weligood si cad u arki doonaan xaaladdooda?”

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.

> “Kaniisadaha dhexdooda waxaa jiri doona muujin yaab leh oo awoodda Ilaah ah, laakiin kuma soo degi doonto kuwa aan Rabbiga hortiisa isku hoosaysiin, oo aan qirasho iyo toobadkeen ku furin albaabka qalbiga. Muujinta awooddaas oo dhulka ku iftiiminaysa ammaanta Ilaah, iyagu waxay arki doonaan oo keliya wax ay indho-la’aantooda ku malaynayaan inuu khatar yahay, wax cabsihooda kicin doona, markaasay isu adkayn doonaan inay ka hor yimaadaan. Maxaa yeelay Rabbigu uma shaqeeyo sida waafaqsan fikradahooda iyo filashooyinkooda, waxay ka gees iman doonaan shaqada. ‘Maxaa loo waayay,’ ayay yidhaahdaan, ‘inaan innagu garan Ruuxa Ilaah, annagoo sannado badan hawshan ku jirnay?’—Sababtu waxay tahay inayan ka jawaabin digniinaha iyo baryada ku jirta farriimaha Ilaah, balse ay si joogto ah u yidhaahdeen, ‘Waxaan ahay taajir, oo hanti baa ii badatay, oo waxba uma baahni.’ Hibada iyo waayo-aragnimada dheer dad kama dhigi doonaan marinno iftiin, haddii aanay isu gelin fallaadhaha dhalaalaya ee Qorraxda Xaqnimada, oo aan loo yeedhin, loo dooran, loona diyaarin hibada Ruuxa Quduuska ah. Marka dadka gacanta ku haya waxyaalaha quduuska ahi ay isku hoosaysiiyaan gacanta xoogga badan ee Ilaah, Rabbigu kor buu u qaadi doonaa. Wuxuu ka dhigi doonaa dad garasho leh—dad hodan ku ah nimcada Ruuxiisa. Astaamahooda dabeecadeed ee adag oo naf-jecaylka leh, iyo madax-adayggoodu, waxaa lagu arki doonaa iftiinka ka soo baxaya Iftiinka dunida. ‘Waxaan kuugu iman doonaa dhaqso, oo waxaan ka qaadi doonaa laambaddaada meesheedii, haddaanad toobadkeenin mooyaane.’ Haddaad Rabbiga ka doondoontaan qalbigiinna oo dhan, waa laydiin heli doonaa.” Review and Herald, December 23, 1890.

The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”

Geerida nebiga reer Yahuudah waxaa lagu metelay labadaba “libaaxa” Baabuloonka casriga ah, kaas oo ah astaanta nebinnimo ee dhidibada u taagta aragtida taariikhda nebinnimada, iyo sidoo kale “dameerka.” Xuska ugu horreeya ee Islaamka ee Qorniinka ku jira waa marka Ismaaciil lagu soo bandhigo inuu yahay “nin duurjoog ah.”

> 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 16:12.

> Oo wuxuu ahaan doonaa nin duurjoog ah; gacantiisuna waxay ka gees ahaan doontaa nin kasta, gacanta nin kastana way ka gees ahaan doontaa isaga; oo wuxuu degganaan doonaa hortiisa walaalihiis oo dhan. Bilowgii 16:12.

The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.

Xeerka sheegista ugu horraysa ee Qorniinka dhexdiisa wuxuu tilmaamayaa in dhammaan astaamaha calaamaddu ay ku jiraan halkaas, waayo Erayga Ilaah waa iniin, iniinna waxay sidataa dhammaan hiddesideyaasha (DNA) lagama maarmaanka u ah inay midho-dhal u keento geedka oo dhan. Ereyga loo tarjumay “nin duurjoog ah,” waa ereyga loogu talagalay “dameerka Carbeed ee duurjoogta ah.” “Dameerka” ku jira Qorniinka runta waa mid ka mid ah calaamadaha Islaamka.

The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.

Farriinta Yexesqeel ee cutubka soddon iyo toddobaad, taas oo lafihii dhintay nolosha ku soo celisa si ay u istaagaan iyagoo ah ciidan xoog badan, waa farriinta Islaamka ee Hoogga saddexaad, farriintaasina waa farriinta Qaylada Saqda-dhexe ee maalmaha ugu dambeeya. Walaashay White waxay si toos ah u baraysaa in gelitaankii guusha lahaa ee Masiixu Yeruusaalem uu matalayay farriinta Qaylada Saqda-dhexe.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

> “Oohintii habeenbadhka badhkeed laguma qaadin dood badan, in kastoo caddaynta Qorniinku ay ahayd mid cad oo aan muran geli karin. Waxaa la socotay awood qasbaysa oo nafta dhaqaajisay. Shaki ma jirin, su’aalna ma jirin. Markii Masiixu si guul leh u galay Yeruusaalem, dadkii ka soo ururay dhammaan qaybaha dalka si ay iidda u dhawraan waxay ku soo qulquleen Buur Saytuun, oo markay ku biireen dadkii badnaa ee Ciise galbinayay, waxay qabteen dhiirrigelintii saacaddaas, waxayna ka qayb qaateen sii weynaynta qaylada, ‘Mahad waxaa leh kii ku imanaya magaca Rabbiga!’ [Matthew 21:9.] Sidaas oo kale ayay kuwa aan rumaysnayn ee ku soo qulqulayay shirarka Adventist-ka—qaar xiise darteed, qaarna keliya inay ku jeesjeesaan—u dareemeen awoodda qancinta leh ee la socotay farriinta, ‘Bal eega, Aroosku waa imanayaa!’” Spirit of Prophecy, volume 4, 250.

The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.

Muujintii Ciise Masiix waa farriinta ugu dambaysa ee la furo maalmaha ugu dambeeya, waxayna ku jirtaa Islaamka hoogga saddexaad. Markii Masiixa, oo ah farriinta la furay, uu Yeruusaalem soo galay, sidaasna uu u astaan noqday Qayladii Saqda Dhexe ee maalmaha ugu dambeeya, waxaa siday (farriintiisana sidday) “dameer”. Farriinta ugu dambaysa ee xaqnimada Masiixa waxaa sida Islaamka.

Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.

Islaamku wuxuu ahaa, waa, wuuna ahaan doonaa nin duurjoog ah, sida uu u metelo dameerkii duurka Carbeed, oo ku alla kii doonaya inuu arko (oo waxaa badan kuwa aan doonayn inay arkaan), si fudud buu “u garan karaa,” in dagaalka uu hadda Islaamku wado uu yahay waalli duurjoog ah. Diyaargarowga lagu isdilo iyadoo la rumaysan yahay in abaalgud weyn oo jinsiyeed uu ka jiri doono aakhiro waa waalli shaydaani ah. Xuskii ugu horreeyey ee Islaamka wuxuu qeexay in Islaamku ahaan doono nin duurjoog ah.

Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.

Dagaalka Islaamku wuxuu isu keenaa dadka oo dhan inay la dagaallamaan dagaalka sii xoogaysanaya ee Hoogga saddexaad. Islaamku waa macquulka nebiyadeed ee hirgelinta dowlad keliya oo dunida oo dhan ah, waxaana kuwa caalamiyeynta wada ay baraan in ay si ula kac ah Yuhuudda ugu soo celiyeen dhulka Israa’iil ka dib Dagaalkii Labaad ee Adduunka, si ay nacaybkii qadiimiga ahaa ee Islaamku u qabay Yuhuudda ugu adeegsadaan kicinta Dagaal Adduun ee Saddexaad. Kuwa caalamiyeynta wada waxay rumaysan yihiin, waxayna tobannaan sano bareen, in ay u baahan doonaan Dagaal Adduun ee Saddexaad si ay u hirgeliyaan dowladdooda keliya ee dunida oo dhan ah. Ujeeddooyinka halloobay ee kuwa caalamiyeynta wada, sida ay ku muujiyeen erayadooda gaarka ah, waxay si waafaqsan ugu habboon yihiin doorka kitaabiga ah ee Islaamka.

Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.

Waxaa suuragal ah in qaybta ugu culus ee hidde-sidayaasha nebinnimo ee Ismaaciil, ee ku jirta aayadda markii ugu horraysay lagu xusay, ay tahay xaqiiqda ah in ruuxiisu, oo ah ruuxa “nin duurjoog ah,” “uu dego hortiisa walaalihiis oo dhan.” Fikradda ah in ay yihiin oo keliya qaar ka mid ah firqooyinka Islaamka xagjirka ah kuwa ku lug yeelan doona Hoogga saddexaad, lama jaanqaaddo Erayga Ilaah. Aragtida caanka ah ee siyaasad ahaan saxda loo arko ee ah in koox kasta oo diineed ay ku jiraan dhawr xabbo oo xun, iyo in inta badan diinta Muslimiintu yihiin muwaadiniin nabad-jecel, ma waafaqsana kitaabkooda quduuska ah, ama Baybalka.

The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.

Quraanku wuxuu baraa in ay waajib ku tahay raace kasta oo Alle ah inuu dunida oo dhan waafajiyo shareecada, waxaana xuska ugu horreeya ee Islaamka ee ku jira kitaabka Bilowgii uu tilmaamayaa in ruuxa “nin duurjoog ah” ee Ismaaciil uu ku jiri doono raace kasta oo Islaamka ah. Quraanku si toos ah ayuu ugu baraa kuwa ku dheggan inay iska yeelyeelaan hufnaan marka ay ku nool yihiin deegaanno aanay weli awood u lahayn inay xukunka diintooda si khasab ah ugu saaraan dadka ku nool, sida Katooligga oo kale.

The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.

Nebiigii ka yimid Yahuudah ayaa ka hor yimid Yerobcaam markii boqortooyadiisa markii ugu horraysay la aasaasay. Protestantismkii riddada galay wuxuu bilaabmay 1844, waxaana isla markiiba ka hor yimid Adventismkii Millerite-ka oo galay Quduuska ugu Quduusan oo helay sharciga Ilaah, oo ay ku jirto Sabtida maalinta toddobaad. Adventismkii Millerite-ka waxaa loo sheegay, sida Yeremyaah uu u matalayo, inay Ilaah ku soo noqdaan, laakiin aanay marnaba ku noqon “shirka kuwa wax quudhsada.” Nebigii ka yimid Yahuudah waxaa loo sheegay inuusan ku soo noqon jidkii uu ku yimid, uuna cunin ama cabin cuntada nebiga beenta ah ee Beytel, laakiin wuu sameeyey. Geeridii nebiga ka yimid Yahuudah waxaa si astaameed ah loo dhex dhigay laba astaanood, kuwaas oo matalayay baabanimada iyo Islaamka. Adventismka La’odikiya ma arki karo labadaas runood, waayo 1863-kii waxay la baxeen indhahoodii ruuxiga ahaa, waxayna bilaabeen habkii ay ku dabooli lahaayeen dahabkii iyo habraacii uu adeegsaday William Miller si loo dhiso aasaaska Adventismka iyadoo la adeegsanayo lacag iyo dahab been-abuur ah, iyo habraaca Protestantismka riddada galay iyo Kaatooligga.

The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.

“Ninkii boodhka xaaqe” hadda wuxuu xaaqayaa sagxaddiisa, wuxuuna soo celinayaa dahabyadii qaaliga ahaa oo siinayaa Miller si uu miiskiisa ugu dul dhigo, laakiinse Adventism-ka waxaa indho tiray rumaysadka ah inay iyagu yihiin dadka hadhay ee loo kiciyey inay noqdaan dadkiisa sannadkii 1844.

> And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.

> Ha isku odhanina qalbigiinna dhexdiisa, Ibraahim baannu aabbe u leenahay; waayo, waxaan idinku leeyahay, Ilaah wuxuu dhagaxyadan ka kicin karaa carruur uu Ibraahim leeyahay. Haatanna faaskii waxaa la saaray xididka geedaha; sidaas daraaddeed geed kasta oo aan midho wanaagsan dhalin waa la gooyaa oo dabkaa lagu tuuraa. Anigu biyo ayaan idinku baabtiisaa xagga toobadda; laakiinse kan iga dambeeya ayaa iga itaal badan, oo aanan istaahilin inaan kabihiisa qaado; isagu wuxuu idinku baabtiisi doonaa Ruuxa Quduuska ah iyo dab; kaasoo haaddiisii gacanta ku haysa, oo si buuxda u nadiifin doona meeshiisa hadhuudhka lagu tumo, sarreenkiisana wuxuu ku ururin doonaa bakhaarka; laakiinse xaabbuu ku gubi doonaa dab aan la demin karin. Matayos 3:9–12.

Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.

Adventisam-ka La’odikiyaanka ah afka Rabbiga ayaa laga tufayaa, marka laga reebo shakhsiyaadka laga yaabo inay toobadkeenaan. Adventisam-ka La’odikiyaanka ah waa in lagu aaso isla qabriga ay ku aasan yihiin dadkii axdiga hore ee diiday farriintii Miller, waayo iyaguna hadda sidoo kale waa dad axdi hore ah marka loo eego boqolka iyo afartan iyo afarta kun. Kacdoonkii 1863 waxaa lagu muujiyey nebiga ka yimid Yahuudah, kaas oo isaguna ka tegay sii-sheegid ku saabsan boqor Yoosiyaah.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.

> “Halkii aynu dunida la mid noqon lahayn, waa inaynu sii badanaynaa oo sii kala soocnaanaynaa dunida. Shaydaanku wuu la midoobay, wuuna sii wadi doonaa inuu kaniisadaha la midoobo, isagoo sameynaya dadaal xeel-dheer oo ka dhan ah runta Ilaah. Wax kasta oo dadka Ilaah ay sameeyaan si ay dunida u galaan oo ay saameyn ugu yeeshaan, waxay soo saari doonaan mucaaradad adag oo ka timaadda xoogagga gudcurka. Dagaalkii weynaa ee ugu dambeeya ee cadowgu wuxuu ahaan doonaa mid aad u go’aan adag. Wuxuu ahaan doonaa dagaalkii ugu dambeeyey ee u dhexeeya xoogagga gudcurka iyo xoogagga iftiinka. Ilmo kasta oo run ah oo Ilaah leeyahay wuxuu si geesinnimo leh uga dagaallami doonaa dhinaca Masiixa. Kuwii, xilligan weyn ee qalalaasaha ah, isu oggolaada inay ka sii badan yihiin dhinaca dunida intii ay ka ahaan lahaayeen dhinaca Ilaah, ugu dambayntii waxay si buuxda isu taagi doonaan dhinaca dunida. Kuwa ku wareera fahamkooda Erayga, oo ku guuldareysta inay arkaan macnaha kan Masiixa ka geesta ah, hubaal waxay isu taagi doonaan dhinaca kan Masiixa ka geesta ah. Hadda ma aha wakhti aynu dunida la milanno. Daanyeel wuxuu taagan yahay qaybtiisii iyo meeshiisii. Waxsii sheegyada Daanyeel iyo Yooxanaa waa in la fahmaa. Iyagu midba midka kale ayay fasiraan. Waxay dunida siinayaan xaqiiqooyin ay tahay in qof kastaa fahmo. Waxsii sheegyadani waa inay markhaati uga ahaadaan dunida. Oofintooda maalmahan ugu dambeeya, ayay iyagu isu sharraxi doonaan.”

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.

> “Rabbigu wuxuu ku dhow yahay inuu dunida ku ciqaabo xumaanteeda. Wuxuu ku dhow yahay inuu ururrada diineed ku ciqaabo diidmadooda iftiinka iyo runta la siiyey. Farriinta weyn ee isku darsanaysa farriimaha malaa’igta koowaad, labaad, iyo saddexaad waa in dunida la gaadhsiiyo. Tani waa inay noqotaa xudunta shaqadeenna. Kuwa Masiixa run ahaan u rumaysan waxay si cad ula jaanqaadi doonaan sharciga Rabbiga. Sabtidu waa calaamadda u dhexaysa Ilaah iyo dadkiisa, waana inaynu ka dhigno u-hoggaansanaanteenna sharciga Ilaah mid muuqata innagoo Sabtida dhawrayna. Waa inay noqotaa astaanta kala-sooca ee u dhexaysa dadka Ilaah doortay iyo dunida. Wax weyn bay ka dhigan tahay in Ilaah loo ahaado aamin. Tani waxay ka kooban tahay dib-u-habaynta caafimaadka. Waxay ka dhigan tahay in cuntadeennu ahaato mid fudud, iyo inaynu wax walba dhexdhexaad ka ahaanno. Noocyada badan ee cuntooyinka ah ee marar badan miisaska lagu arko lagama maarmaan ma aha, balse aad bay waxyeello u yihiin. Maskaxda iyo jidhka waa in lagu ilaaliyo xaaladda caafimaad ee ugu wanaagsan. Kuwa loo doorto inay xilal qaadaan waa inay ahaadaan oo keliya kuwa lagu tababaray aqoonta iyo cabsida Ilaah. Kuwa runta ku jiray muddo dheer, hase yeeshee aan kala saari karin mabaadi’da daahirka ah ee xaqnimada iyo mabaadi’da sharka, kuwa fahamkoodu ku saabsan yahay caddaaladda, naxariista, iyo jacaylka Ilaah uu mugdi galay, waa in xilka laga qaadaa.”

> “God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.

> “Ilaah wuxuu leeyahay casharro muhiim ah oo ay dadkiisu bartaan. Haddii casharradan la baran lahaa mar hore, qaddiiyaddiisu maanta ma joogi lahayn halka ay taagan tahay. Hal wax waa in la sameeyaa. Runta waa inaan laga qarin adeegayaasha ama ragga xilalka masuuliyadda haya cabsi laga qabo in la mutaysto nacaybkooda. Hay’adahayaga waa in lagu xidhaa rag si qabow iyo xigmad leh ugu dhawaaqi doona talada Ilaah oo dhan. Cadhada Ilaah waxay ka holcantay kuwa, iyagoo ku jira isku-kalsooni jidheed iyo kibir, quudhsasho u muujiyey maamulkiisa. Waxay khatar gelinayaan barwaaqada qaddiiyadda.

> “Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.

> “Jid kasta oo been ah waa khiyaano, oo haddii lagu sii adkaysto, ugu dambayntii wuxuu keeni doonaa halaag. Sidaas daraaddeed Rabbigu wuxuu oggolaadaa in kuwa qorshayaal been ah ku sii adkaysta la baabbi’iyo. Isla wakhtiga ammaanta iyo bogaadintu la maqlo ayay halaag kedis ahi timaaddaa. Waxaa jira kuwo, in kasta oo ay og yihiin canaanta kuwa kale ku dhacday daacadla’aantooda aawadeed, haddana ka jeesta waanada. Kuwanu laba-laab bay eed u leeyihiin. Waxay garanayeen doonista Rabbiga, mana ay samayn. Ciqaabtoodu waxay la ekaan doontaa dembigooda. Ma ay dhegaysan erayga Rabbiga.” Kress Collection, 105, 106.

Back to Articles