Article

# The Book of Daniel - Number One-Hundred and Seven

Kitaabka Daanyeel - Boqol iyo Toddoba

The Prophetic Narrative: From Jeroboam to Josiah and the Restoration of the Old Paths

Sheekada Nebinimada: Laga soo bilaabo Yerobocaam ilaa Yoosiyaah iyo Soo Celinta Waddooyinkii Hore

Author

Jeff Pippenger

Published

February 29, 2024

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In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Sannadkii 1844, Protestanka Maraykanka ayaa ka baxay dhaqdhaqaaqii Millerite-ka, oo waxay qaateen mowqifkoodii nebinnimo iyagoo noqday gabadh Babel ka mid ah, sida uu u tusmeeyey Yerobocaam markii uu dejiyey nidaam cibaado oo been-abuur ah markii tobanka qabiil ee woqooyi ay ka go’een boqortooyadii koonfureed ee Yahuudah. Labadii weyl ee dahabka ahaa ee Yerobocaam, middii magaalada Beytel (oo micneheedu yahay “guriga Ilaah”/Kaniisadda), iyo tii kale ee Daan (oo micneheedu yahay xukunka/Dawladda), waxay tusaale u ahaayeen nidaamka beenta ah ee Kaniisad iyo Dawlad oo tusaale u ah Maraykanka. Dhammaan qaybihii nidaamka been-abuurka ah ee Yerobocaam ee kaniisad iyo dawlad waxaa loo qaabeeyey si waafaqsan isla qaab-dhismeedkii lagu soo bandhigay fallaagadii Haaruun. Sidaas darteed, nidaamka cibaadada ee been-abuurka ah ee Yerobocaam wuxuu ahaa suurad ka mid ah nidaamkii cibaadada ee been-abuurka ahaa ee Haaruun.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Nidaamkii been-abuurka ahaa ee Yeroboocaam wuxuu matalay nidaamkii cibaadada ee Protestantism-ku taageeray markii uu ka go’ay dhaqdhaqaaqii malaa’igtii kowaad oo uu noqday gabadh, ama u ekaan bahalkii Roomaanka ee baabasiinta. Isla markii la aasaasayay nidaamkaas been-abuurka ahaa ee Yeroboocaam, nebi ka yimid Yahuudah ayaa ka hor yimid meeshiisii allabariga iyo nidaamkiisii cibaado ee beenta ahaa. Sannadkii 1844, isla billowgii doorkii Protestantism-ka riddowday ee dejinayay nidaam cibaado oo lagu matalay gabadha Rooma, Milleriyiintu, rumaysad ahaan, waxay galeen Qaybta Ugu Quduusan ee macbudka samada ku yaal, waxayna garteen Sabtida; sidaas darteedna waxay mataleen canaan nebiyadeed oo ku socota gabdhaha Rooma, kuwaas oo doortay inay sii wadaan dhawridda calaamadda amar-dawladeedka Rooma—cibaadada Axadda.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Nebigii Yahuudah ee Yerobcaam hor istaagay, ayaa isla goobtaas oo isla markaasba sheegay wax sii sheegid.

> And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

> Oo wuxuu ku qayliyey meesha allabariga ku saabsan ereyga Rabbiga, oo wuxuu yidhi, Meesha allabarigaay, meesha allabarigaay, Rabbigu sidan buu leeyahay; Bal eeg, ilmo ayaa u dhalan doona reer Daa’uud, oo magiciisa waxaa la odhan doonaa Yoosiyaah; oo dushaada ayuu ku bixin doonaa wadaaddada meelaha sarsare ee fooxa ku guba dushaada, lafaha dadkana dushaada ayaa lagu gubi doonaa. Oo isla maalintaas ayuu calaamad bixiyey, isagoo leh, Tanu waa calaamaddii Rabbigu ku hadlay; Bal eeg, meesha allabariga way kala dillaaci doontaa, dambaska saaranuna waa lagu daadin doonaa. 1 Boqorradii 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Waxsii waxa ku jiray laba-jeer-ku-celinta erayga “allabari.” Laba-laabidda eray ama weedh ku jirta wax sii sheegid waxay u taagan tahay astaan farriinta malaa’igta labaad, sidaasna waxay tilmaamaysaa sannadka 1844, markii malaa’igta labaad timid oo Protestantism-ku dhacay, isagoo noqday gabadhii Baabuloon. Isla waqtigaasna nebigu wuxuu bixiyey calaamad, sida ay Millerites-ku sannadkii 1844 u garteen calaamadda Sabtida. Sida Yerobcaam ugu hanjabay nebiga aayadaha xiga, gacantiisii way naafoowday, taasoo sidaas ku tixraacaysa summadda Baabuloon ee lagu khasbo wejiga ama gacanta, taas oo marka ruuxiyan la qaato qofka curyaamisa weligiis.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Ujeeddooyinka daraasaddan awgood, waxaannu tixgelinaynaa wax sii sheegiddii nebigu soo bandhigay ee tilmaamaysay in “ilmo baa loogu dhalan doonaa reer Daa’uud, magiciisuna wuxuu ahaan doonaa Yoosiyaah; oo korkaaga ayuu ku bixin doonaa wadaaddada meelaha sarsare ee fooxa ku shida korkaaga, oo lafaha dadka ayaa korkaaga lagu gubi doonaa.” Yoosiyaah macnihiisu waa “aasaaska Ilaah”, wuxuuna u taagan yahay aasaasyadii Adventism-ka ee lagu dhisay isla taariikhdii lagu tusaaleeyey caleemo-saarkii Yerobocaam ee nidaamkiisii cibaado ee beenta ahaa. Nidaamkaas cibaado ee beenta ah ee Yerobocaam dejiyey korkiisa, Yoosiyaah wuxuu ku ciqaabi lahaa wadaaddadii hoggaaminayey cibaadada been-abuurka ah.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Nabigu wuxuu ku caasiyey amarkii Rabbiga ee ahaa inuusan jidkii uu ku yimid ugu noqon caleema-saarkii Yerobocaam, isla markaana inuusan Beytel wax ku cunin ama ku cabin. Markii uu cunay cuntadii nebigii beenta ahaa ee Beytel, waxaa loo soo bandhigay calaamad u ah dhimashada lagu soo dejin doono kuwii 1844 dabadeed dooran lahaa inay ku noqdaan oo ay cunaan caqiidooyinka iyo hababka nebinimada beenta ah ee Protestantism-ka riddoobay, sida uu u metelay kacdoonkii 1863. Sariirta geerida ee kuwii ku caasiyey 1863 waxay ahaan lahayd isla sariirta geerida ee nebigii beenta ahaa ee Beytel. Sariirta geerida ee Protestantism-ka riddoobay waxay ahayd taariikhdii Agoosto 11, 1840 ilaa 1844, markii iyaga—oo ahaa dadkii Ilaah markii hore doortay—laga gudbay, oo ay noqdeen gabdhihii Rooma. Sariirta geerida ee Adventism-ka La'odikiya sidoo kale waxay ahaan doontaa inta u dhexaysa taariikhda malaa'igta xoogga weynu soo degtay Sebtembar 11, 2001, sida ay u samaysay 1840, iyo saacadda dhulgariirka weyn, oo matalaysa sharciga Axadda ee dhowaan imanaya.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

11-kii Sebtembar, 2001, waxaa billowday shaabadaynta boqol iyo afartan iyo afar kun, malaa’igtuna waxay billowday inay Yeruusaalem dhex marto iyadoo calaamad saareysa wejiyada kuwa ka taaha oo ka ooya karaahiyada dalka dhexdiisa laga sameeyo (Maraykanka), iyo kiniisadda (Adventism-ka La’odikiya). 11-kii Sebtembar, 2001, dembiyadii aabbayaasha ee ay matalayeen afarta karaahiyo ee Yexesqeel, waxay noqdeen runno imtixaan oo taagan geeddi-socodkii shaabadaynta ee markaas billowday.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Imtixaankii 1863 wuxuu khuseeyay aasaaska dhaqdhaqaaqii Millerite-ka sida uu u metelayay “toddobada goor,” ee Laawiyiintii labaatan iyo lix, kuwaas oo la diiday 1863. Imtixaanku wuxuu ku saabsanaa diyaar-u-noqosho ama diidmo in dib loogu soo laabto waddooyinkii hore ee Yeremyaah si loo helo nasashada roobka dambe. Imtixaankii 1888 wuxuu ahaa farriintii kaniisadda La’odikiya, sida ay u keeneen waayeellada Jones iyo Waggoner, taas oo sidoo kale ahayd farriinta xaqnimada rumaysadka.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Sannadkii 1856, farriintii La’odikiya ayaa markii ugu horraysay soo gaadhay dhaqdhaqaaqii Milleriinta, waxayna la timid iftiinkii kordhay ee “toddobada wakhti”; hase ahaatee, waayo-aragnimada ay metelaayeen dawooyinka ku jira farriinta La’odikiya, iyo weliba farriintii taariikhda nebinnimada, labadaba waa la diiday sannadkii 1863. Waayo-aragnimadaas waxaa metelayay riyada (mareh) ee “muuqaalka”, iyo riyada (chazon) ee “taariikhda nebinnimada” oo labadaba la diiday. Labadaas riyo waxay dhammaystirkoodii heleen Oktoobar 22, 1844, sagaal iyo toban sannadood dabadeedna labadaba waa la diiday, waayo Ciise had iyo jeer dhammaadka ayuu la xiriiriyaa bilowga.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

11-kii Sebtembar, 2001, imtixaankii fallaagooyinkii 1863 iyo 1888 mar kale ayuu noqday run tijaabinaysa, waayo labaduba waxay ku xidhnaayeen waddooyinkii hore ee Yeremyaah. Taariikhdaas waxaa yimid farriintii roobka dambe, waxaana sidoo kale yimid imtixaankii 1919, waayo sannadkii 1919 waxaa la soo bandhigay injiilkii beenta ahaa ee Masiix aan wax khuseyn ah ku lahayn wax sii sheegidda, isagoo ah farriin been-abuur ah oo “nabad iyo ammaan” ah. Markii malaa’igtii xoogga badnayd ee Muujintii cutubka siddeed iyo tobnaad ay soo degtay 11-kii Sebtembar, 2001, aayadaha kow ilaa saddex waa rumoobeen, aayadaha kow ilaa saddexna waxay matalaan farriinta “codkii koowaad”.

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

> “Haddaba ma waxay imanaysaa hadalkii aan ku dhawaaqay ee ahaa in New York lagu xaaqi doono hir weyn oo baddu keento? Tan weligay ma aanan odhan. Waxaan idhi, intii aan eegayay dhismayaasha waaweyn ee halkaas ka korayay, dabaqba dabaqa ka sarreeya, ‘Muuqaallo aad u cabsi badan ayaa dhici doona marka Rabbigu kaco inuu dhulka si daran u gariiriyo! Markaas waxaa rumoobi doona erayada Muujintii 18:1–3.’ Dhammaan cutubka siddeed iyo tobnaad ee Muujintii waa digniin ku saabsan waxa dhulka ku soo socda. Laakiin iftiin gaar ah kama hayo waxa ku soo fool leh New York, marka laga reebo inaan ogahay in maalin maalmaha ka mid ah dhismayaasha waaweyn ee halkaas yaallaa la soo ridi doono iyadoo awoodda Ilaah rogrogmayso oo gaddoominayso. Iftiinkii la i siiyey ayaan ku ogahay in halaag dunida ku jiro. Hal eray oo Rabbiga ka yimaada, hal taabasho oo xooggiisa weyn ah, oo dhismayaashan waaweyn way dumi doonaan. Muuqaallo ayaa dhici doona oo cabsideeda aynaan qiyaasi karin.” Review and Herald, July 5, 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Markii malaa’igta Muujintii siddeed iyo tobnaad timid, roobkii dambe wuxuu bilaabay inuu da’o, waxaana bilaabmay “doodda nebiyadeed” ee lagu matalay cutubka labaad ee Xabaquuq. Dooddu waxay ku saabsanayd laba hab-raac oo lagu fahmo waxsii sheegyada Kitaabka Quduuska ah, iyo farriin roobkii dambe ah oo been ah iyo mid run ah. Dooddu waxay dhammaataa marka “codkii labaad” ee Muujintii siddeed iyo tobnaad yimaado oo aqoonsado bilowga xukunka fulinta ee Ilaah ku bilaabayo Baabuloon casriga ah, isla markaana ugu yeedho adhiga kale ee Ilaah inay ka soo baxaan Baabuloon. Imaatinka codka labaad wuxuu calaamadeeyaa dhammaadka taariikhda shaabadaynta boqol iyo afartan iyo afar kun, taas oo lagu matalay karaahiyada afraad, taas oo iyaduna matalaysa jiilka afraad oo ugu dambeeya ee Adventism-ka La’odikiya oo u sujuudaya qorraxda, marka sharciga Axadda ee dhowaan imanaya la soo rogo.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Sariirta geerida ee Protestantismka riddada noqday, oo u dhexaysay soo-degiddii malaa’igta iyo albaabkii xidhnaa ee 1844, waxay astaysay sariirta geerida ee Adventismka La’odikiya ee u dhexaysa soo-degiddii malaa’igta iyo albaabka xidhmi doona ee sharciga Axadda ee dhawaan imanaya. Nebigii ka yimid Yahuudah waxaa lagu aasay isla qabrigii nebigii beenta ahaa ee Beytel, oo markii boqor Yoosiyaah bilaabay dibuhabeyntiisii, wuxuu istaagay isla qabrigaas hortiisa. Dibuhabeyntii boqor Yoosiyaah, oo magiciisu ka dhigan yahay “aasaasyada Ilaah”, waxay bilaabatay markii Ilaah bilaabay inuu dadkiisa maalmaha ugu dambeeya dib ugu hoggaamiyo aasaasyada 11-ka Sebtembar, 2001. Dibuhabeyntiisu waxay bilaabatay markii hawsha dib-u-soo-celinta macbudka la guda galay.

> And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

> Oo waxay noqotay sannaddii siddeed iyo tobnaad ee Boqor Yoosiyaah, in boqorku u diray Shaafaan ina Asalyaah, ina Meshullaam, oo ahaa karraanigii, gurigii Rabbiga, isagoo leh, U kac Xilqiyaah oo ah wadaadka sare, si uu u tiro lacagta la soo geliyey guriga Rabbiga, taasoo irid-ilaaliyayaashu dadka ka soo ururiyeen. Oo ha u dhiibeen gacanta kuwa shaqada wada ee loo dhiibay kormeerka guriga Rabbiga; oo iyaguna ha siiyeen kuwa shaqada ka wada guriga Rabbiga, si loo hagaajiyo meelaha guriga ka dillaacsan, kuwaas oo ah nijaarro, iyo dhisayaal, iyo wastaaddo, iyo in lagu iibsado alwaax iyo dhagax la qoray si guriga loo hagaajiyo. Habase yeeshee xisaab lagama samayn lacagtii gacantooda loo dhiibay, maxaa yeelay daacadnimo bay kula macaamileen. Markaasaa Xilqiyaah oo ahaa wadaadka sare wuxuu Shaafaan karraanigii ku yidhi, Kitaabkii sharciga ayaan ka helay guriga Rabbiga. Oo Xilqiyaah wuxuu kitaabkii siiyey Shaafaan, wuuna akhriyey. Markaasaa Shaafaan karraanigii boqorkii u yimid, oo boqorkii war ugu soo celiyey, oo yidhi, Addoommadaadii waxay soo ururiyeen lacagtii guriga laga helay, oo waxay u dhiibeen gacanta kuwa shaqada wada, kuwaas oo loo dhiibay kormeerka guriga Rabbiga. Oo Shaafaan karraanigii wuxuu boqorkii tusay, isagoo leh, Wadaadkii Xilqiyaah ahaa wuxuu i siiyey kitaab. Oo Shaafaan wuxuu ku hor akhriyey boqorkii. Oo waxay noqotay, markii boqorku maqlay erayadii kitaabkii sharciga, inuu dharkiisii jeexjeexay. Markaasaa boqorku wuxuu amray Xilqiyaah wadaadkii, iyo Axiqaam ina Shaafaan, iyo Akboor ina Miikaayaah, iyo Shaafaan karraanigii, iyo Casaayaah oo ahaa boqorka midiidinkiisa, isagoo leh, Taga, oo Rabbiga wax ii weyddiiya aniga daraadday, iyo dadka daraaddood, iyo Yahuudah oo dhan daraaddeed, erayada kitaabkan la helay aawadood; waayo, weyn baa cadhadii Rabbiga ee inagu kulushahay, maxaa yeelay awowayaasheen ma ay dhegaysan erayada kitaabkan inay yeelaan wax kasta oo innaga nagu qoran. 2 Boqorradii 22:3–13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Saadaasha ahayd in ilmo la dhalan doono oo magiciisa la odhan doono Yoosiyaah, waxay tilmaamaysaa Sebtembar 11, 2001, markaas oo malaa’igtii xoogga badnayd ay soo degtay oo ay dadkeedii maalmaha ugu dambeeya ku hoggaamisay dib ugu noqoshada jidadkii hore. Soo-degistaas waxaa hore loogu sii tusaaleeyey soo-degistii isla malaa’igtaas ee Ogosto 11, 1840. Labadaas soo-degisba waxay calaamadeeyeen dhammaystirka waxsii-sheegid ku saabsan Islaamka. Shakhsigii taariikhiga ahaa ee magaciisu ku xidhan yahay aqoonsiga hore iyo daabicidda saadaasha hore ee dhammaystirka waxsii-sheegidda wakhtiga ee Islaamka ee laga helayo Muujintii cutubka sagaalaad aayadda shan iyo tobnaad, wuxuu ahaa Yoosiyaah.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

Labada soo-degid ee malaa’igta ee Muujintii cutubka tobnaad ama siddeed-iyo-tobnaadba, magaca “Yoosiyaah” waa lagu calaamadeeyey. Yoosiyaah Litch wuxuu soo bandhigay farriintii Islaamka oo rumoowday Ogosto 11, 1840, waxaana Sebtembar 11, 2001, wax sii sheegiddii dhalashada ilmo la odhan doono Yoosiyaah, taas oo nebiga caasiga ahi ku muujiyey taariikhda Yaaraabcaam, lagu rumoobay Adventism-ka La’odikiya iyadoo malaa’igtu ku hoggaaminaysay dadkeedii maalmaha ugu dambeeya dib ugu noqoshada taariikhdii aasaaska ahayd ee halkaas oo iska-hor-imaadkii nebiga caasiga ah iyo Yaaraabcaam uu kula kulmay rumoobiddiisii. Markhaatiga Kitaabka Quduuska ahi wuxuu aqoonsaday saadaal ku saabsan Yoosiyaah iman doona, oo markii taariikhdii uu nebiga caasiga ahi astaan u ahaa lagu soo celiyey 1844, saadaashii magaciisa mar kale ayaa la geliyey sheekada nebinnimada.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Sebtembar 11, 2001, Libaaxa qabiilka Yahuudah wuxuu dadkiisa maalmaha ugu dambeeya dib ugu hoggaamiyey waddooyinkii hore ee Yeremyaah, kuwaas oo matalayey afartan iyo lixdii sannadood ee uu Malaa’igta Axdigu ka dhisayey macbud uu si kedis ah ugu yimaado Oktoobar 22, 1844. Yoosiyaah wuxuu helay habaarkii Muuse markii uu bilaabay hawshii dayactirka macbudka. Hawsha boqolka iyo afartan iyo afarta kun waxaa Ishacyaah ku metelay hawl dib-u-soo-celin ah.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Oo waxay dhisi doonaan burburkii hore; waxay soo taagi doonaan baabi’itaannadii hore; oo waxay hagaajin doonaan magaalooyinkii baabba’ay, kuwaas oo ahaa baabba’a jiilal badan. Ishacyaah 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Shaqadii Yoosiyaah ee dayactirka iyo dib‑u‑soo celinta macbudka waa shaqada Ishacyaah tilmaamayo in ay fuliyaan dadka Ilaah ee maalmaha ugu dambeeya, waayo nebiyada oo dhammu waxay maalmaha ugu dambeeya kaga hadlaan wax ka badan maalmahay ku noolaayeen. Shaqadaasna waxaa kale oo astaan ahaan u sii muujiyey kuwii ka soo baxay Baabuloon wakhtigii Cizraa.

> For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

> Waayo, annagu addoommo ayaannu ahayn; hase yeeshee Ilaaheenna nagama uu tegin addoonnimadayada, laakiinse naxariis buu noogu fidiyey indhaha boqorradii Faaris hortooda, inuu na siiyo soo noolaansho, inuu taago guriga Ilaaheenna, oo uu hagaajiyo baabba’yadiisa, iyo inuu derbi nagu siiyo dalka Yahuudah iyo Yeruusaalem dhexdeeda. Cesraa 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Shaqadii uu Cesraa waday waxaa la dhammaystiray markii ay Baabuloon ka soo baxeen, waxayna astaan u tahay shaqada dib-u-soo-celinta macbudka ee Yoosiyaah uu samaynayey, shaqada Ishacyaah ku tilmaamay dadka Ilaah ee maalmaha ugu dambeeya, waxayna bilaabatay Sebtembar 11, 2001. Muujintii Yooxanaa sidoo kale wuxuu aqoonsanayaa shaqadaas.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

> Oo codkii aan samada ka maqlay ayaa haddana ila hadlay, oo wuxuu igu yidhi, Tag oo qaado kitaabka yar ee furan oo ku jira gacanta malaa’igta taagan badda iyo dhulka dushooda. Markaasaan u tegey malaa’igtii, oo waxaan ku idhi, I sii kitaabka yar. Oo waxay igu tidhi, Qaado oo cun; calooshaadana wuu qadhaadhayn doonaa, laakiinse afkaaga wuxuu ugu macaanaan doonaa sida malabka. Markaasaan kitaabkii yaraa ka qaaday gacantii malaa’igta, oo waan cunay; afkaygana wuxuu ugu macaanaa sida malabka; oo goortii aan cunay dabadeed, calooshaydii way qadhaadhatay. Oo waxay igu tidhi, Waa inaad mar kale wax ka sii sheegtaa dadyow badan, iyo quruumo, iyo afaf, iyo boqorro. Oo waxaa lay siiyey cawsduur ul u eg; malaa’igtiina way istaagtay iyadoo leh, Kac, oo qiyaas macbudka Ilaah, iyo meesha allabariga, iyo kuwa ku caabuda dhexdeeda. Laakiinse barxadda dibadda ka ah macbudka dibadda uga tag, oo ha qiyaasin; waayo, waxaa la siiyey quruumaha aan Yuhuudda ahayn; oo magaalada quduuska ahna waxay ku tuman doonaan cagahooda laba iyo afartan bilood. Oo waxaan amar siin doonaa labadayda markhaati, oo waxay wax sii sheegi doonaan kun iyo laba boqol iyo lixdan maalmood iyagoo joonyado huwan. Muujintii 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Qoraalkan Yooxanaa wuxuu metelayaa Milleriyiintii cunay farriintii ku jirtay gacanta malaa’igta markii uu soo degay 11-ka Agoosto, 1840, hase ahaatee ay sidoo kale la kulmeen niyad-jabkii qadhaadhaa ee Oktoobar 22, 1844. Isagoo taagan niyad-jabka qadhaadhaan ee 1844, Yooxanaa waxaa loo sheegay in isaga, isagoo astaan u ah dadka Ilaah ee maalmaha ugu dambeeya, ay waajib ku tahay inuu ku celiyo waayo-aragnimadii uu metelayey muddada 1840 ilaa 1844, sidaas darteedna u tilmaamaya horay 11-ka Sebtembar, 2001, iyo ilaa sharciga Axadda ee dhowaan imanaya. Waxaa lagu yidhi, “Waa inaad mar kale wax sii sheegtaa quruumo badan, iyo ummado, iyo afaf, iyo boqorro hortooda,” taasoo metelaysa dunida oo dhan oo la iftiiminayo marka malaa’igtu ku soo degto Muujintii siddeed iyo tobnaad, marka taariikhda cutubka tobnaad ee Muujintii la soo celiyo—“xarriiq ka dambaysa xarriiq.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Iyadoo la xiriirinayo aqoonsiga taariikhda dib loo soo celin lahaa markii dadka Ilaah ee maalinta u dambaysa ay mar kale wax sii sheegi lahaayeen, Yooxanaa waxaa lagu amray inuu “kaco oo qiyaaso” macbudka Ilaah. “Qiyaaskiisa” si gaar ah ayaa loo qeexay, waayo waxaa la dhigay sannadka 1844, halkaas oo calooshiisu ku qadhaadhay niyad-jabkii Oktoobar 22. Waxaa loo sheegay inuu qiyaaso macbudka, laakiin inuu ka tago barxadda dibadda, taas oo lagu wargeliyey inay matalayso wakhtiga dadka aan Yuhuudda ahayn, markaas oo ay barxadda ku tuman lahaayeen kun iyo laba boqol iyo lixdan sannadood. Kunkaas iyo labada boqol iyo lixdanka sannadood waxay dhammaadeen 1798. Yooxanaa wuxuu ahaa inuu qiyaaskiisa ka bilaabo 1798, oo uu ka tago kunkii iyo labada boqol iyo lixdankii sannadood ee ka horreeyey, xilligii macbudka ruuxiga ah iyo Yeruusaalemta ruuxiga ahi la tuntay. Wuxuu taagnaa niyad-jabkii 1844, sidaas darteed laga bilaabo 1798 ilaa 1844 waa afartan iyo lix sannadood. Afartaas iyo lixdaas sannadood waxay matalaan macbudka.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Markii Yooxanaa, sida dadkii Ilaah ee maalmaha ugu dambeeya loo baahnaa inay mar kale wax sii sheegaan, sidii ay sameeyeen intii u dhexeysay 1840 ilaa 1844, waxay bilaabi lahaayeen marka malaa’igtii soo degto xilligii rumoobidda wax sii sheegid ku saabsan Islaamka. Hawshooda ah inay mar kale wax sii sheegaan waxay u baahnaan lahayd hawl lagu cabbirayo macbudka, hawshaasina waxay ka dhigan lahayd baadhitaan lagu samaynayo “jidadkii hore”, kuwaas oo ahaa taariikhdii uu “macbudku” u taagnaa, taas oo bilaabatay wakhtigii dhammaadka ee 1798, kuna dhammaatay niyad-jabkii weynaa ee 1844. Markay bilaabeen hawshooda baadhitaanka jidadkii hore ee Yeremyaah, kaas oo ah “macbudkii afartan iyo lixda sannadood” ee Yooxanaa, habaarkii Muuse ayaa laga dhex helay burburkii ku daadsanaa macbudka oo dhan, waxaana rumoobay wax sii sheegiddii ku saabsnayd Yoosiyaahka iman doona. Hawsha Yoosiyaah waxaa mar kale lagu aqoonsaday Ishacyaah sidoo kale:

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Kuwa idinka kaa soo farcama ayaa dhisi doona meelihii hore ee burburay; waxaadna soo taagi doontaa aasaasyadii qarniyo badan; waxaana laguu yeedhi doonaa, Kan dayactira dildilaaca, Kan soo celiya jidadkii la deggi jiray. Ishacyaah 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Dadka Ilaah ee maalmaha ugu dambeeya waxaa la gudboonaa inay soo celiyaan “jidadkii lagu degi lahaa,” kuwaas oo ah “jidadkii hore” ee Yeremyaah. Waxay ahayd inay dib u dhisaan meelihii hore ee burburay, sida ay ku hawlanaayeen shaqaalihii ku xusan taariikhaha Yoosiyaah iyo Cesraa. Waxay ahayd inay adeegsadaan hab-raaca ah “xarriiqba xarriiq,” waayo ma ay ahayn oo keliya inay “kiciyaan” taariikhda aasaasiga ah ee Adventism-ka, taas oo uu matalo macbudkii lix iyo afartan sannadood, balse iyagoo sidaas samaynaya waxay ahayd inay “kiciyaan aasaasyadii qarniyo badan.” Waxay ahayd inay aqoonsadaan in dhaqdhaqaaq kasta oo dib-u-habayn ahi uu metelo hawl aasaasi ah, iyo in “xarriiqba xarriiq” uu tilmaamayo aasaasyada maalmaha ugu dambeeya ee 1798 ilaa 1844. Waxay ahayd inay hagaajiyaan “jebinta,” oo jebintu waxay ka dhigan tahay dillaacii ugu horreeyey ee ku yimaadda weel ama derbi, kaas oo jid u fura masiibooyin kale oo dambe. “Jebinta” la doonayay in la hagaajiyo waxay ahayd fallaagadii 1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Markii Yoosiyaah yimid Sebtembar 11, 2001, dadka Ilaah ee maalmaha ugu dambeeya waxay ku noqdeen waddooyinkii hore ee Yeremyaah oo waxay bilaabeen inay cabbiraan taariikhda Millerite-ka. Waxay ogaadeen “jebinta.” Waxay aqoonsadeen runta dahababka riyadii Miller iyagoo dhisayay “meelihii hore ee baabba’ay.” Waxay ogaadeen “toddobada goor,” sidii Yoosiyaah yeelay, oo waxay soo celiyeen runta Laawiyiintii labaatan iyo lix, sidaas darteedna waxay kor u qaadeen “baabba’ii hore.” Markay soo celiyeen baabba’ii “ugu horreeyey” iyo “ugu dambeeyey” ee Laawiyiintii labaatan iyo lix, markaasay garteen in midkood ku dhammaaday 1798 kii, kan kalena 1844 kii. Sidaas awgeed shaqadoodii kor loogu qaadayay baabba’ii hore waxay ahayd isla “usha” Yooxanaa la siiyey ee u saamaxday inuu cabbiro macbudka.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Libaaxa qabiilka Yahuudah ayaa dadkiisii ku hoggaamiyey inay ku noqdaan jidadkii hore, si ay u helaan farriinta roobka dambe, farriintaas roobka dambena waa farriinta Islaamka ee hoogga saddexaad. Markii ay ugu dambayntii ogaadeen labada loox ee quduuska ah ee Xabaquuq, sida ay u matalaan jaantusyadii hormuudka ee 1843 iyo 1850, waxay arkeen in aasaasku ku jiray “saddexda hoog” ee Muujintii cutubka siddeedaad, iyo in hooggii labaad uu ku dhammaaday taariikhdii aasaaska ahayd ee macbudkii Milleriyiinta lagu taagay. Markaasay garteen in fahamka xeerka adeegsiga saddex-geesoodka ah ee waxsii sheegyada uu hore u dejiyey Libaaxa qabiilka Yahuudah, si marka ay ugu noqdaan jidadkii hore ee Yeremyaah, ay u gartaan “nasashada iyo qaboojinta”, taas oo ah farriinta roobka dambe ee hoogga saddexaad, taas oo lagu aqoonsado laguna adkeeyo labada markhaati ee hoogga koowaad iyo labaad.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Cadowgu wuxuu doonayaa inuu maanka walaalaheenna ragga iyo dumarka ah ka leexiyo hawsha diyaarinta dad u taagnaada maalmahan ugu dambeeya. Mataladiisa khiyaanada leh waxaa loo habeeyey inay maanka ka fogeeyaan khataraha iyo waajibaadka saacaddan. Waxba kama soo qaadaan iftiinka Masiixu samada uga yimid inuu Yooxanaa siiyo aawadiis dadkiisa. Waxay baraan in muuqaallada inagu soo fool leh aanay ahayn kuwo mudnaan ku filan leh oo u baahan fiiro gaar ah. Waxay buriyaan runta asalkeedu samadu yahay, waxayna dadka Ilaah ka dhacaan waayo-aragnimadoodii hore, iyagoo halkii ka siinaya cilmi been ah.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “Sidaasaa Rabbigu leeyahay, Jidadka joogsada oo fiiriya, oo weyddiista waddooyinkii hore, meesha jidka wanaagsanu ku yaal, oo ku socda.” Yeremyaah 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Qofna yuusan doondoonin inuu dumo aasaaska rumaysadkeenna—aasaaska lagu dhisay bilowgii hawshayada, iyadoo lagu gaadhay daraasad ereyga ku saabsan oo tukasho la socoto iyo waxyi. Aasaasyadan ayaannu ku dul dhisaynnay kontonkii sannadood ee u dambeeyey. Dadku waxay moodi karaan inay heleen jid cusub oo ay dhigi karaan aasaas ka ka sii xoog badan kii la dhigay. Laakiin tani waa khiyaano weyn. Aasaas kale ninna ma dhigi karo ka aan ahayn kii hore loo dhigay.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Waagii hore qaar badan ayaa ku hawlanaa dhisidda iimaan cusub iyo aasaasidda mabaadi’ cusub. Laakiin intee in le’eg ayuu dhismahoodu taagnaa? Si dhakhso ah ayuu u dumay, waayo laguma aasaasin Dhagaxa dushiisa.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Miyey xertii ugu horraysay qasbin inay la kulmaan hadallada dadka? Miyaanay qasbin inay dhegaystaan aragtiyo been ah, dabadeedna, markay wax walba sameeyeen ka dib, ay adkaystaan iyagoo leh: ‘Aasaas kale ninna ma dhigi karo kan la dhigay mooyaane’? 1 Korintos 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Sidaas awgeed waa inaynu adkayno bilowgii kalsoonideenna ilaa dhammaadka. Erayo xoog leh ayaa Ilaah iyo Masiix ka soo direen dadkan, iyaga oo qodob qodob uga soo saaraya dunida una gelinaya iftiinka cad ee runta wakhtigan taagan. Addoommada Ilaah, iyagoo bushimo dab quduus ah taabtay leh, ayaa ku dhawaaqay farriinta. Hadalka rabbaaniga ahi wuxuu shaabaddiisii saaray xaqiiqnimada runta la naadiyey.” Testimonies, volume 8, 296, 297.

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