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# The Book of Daniel - Number Twenty-Two

Kitaabka Daanyeel - Laba iyo Labaatan

Unveiling the Prophetic Debate: The Methodology of the Latter Rain and the Final Crisis

Muujinta Doodda Nebinimada: Habraaca Roobka Dambe iyo Qalalaasaha Ugu Dambeeya

Author

Jeff Pippenger

Published

December 17, 2023

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The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.

Habka uu Ilaah oggolaaday si gaar ah ayaa loogu aqoonsaday Ishacyaah cutubyada siddeed iyo labaatan iyo sagaal iyo labaatan, halkaas oo habkaas lagu metelo “xarriiq korkeed xarriiq.” Sebtembar 11, 2001, malaa’igtii xoogga badnayd ee Muujintii siddeed iyo tobnaad ayaa soo degtay, iyadoo sidaas samaynaysana waxay ku celisay soo-degidii ay samaysay Agoosto 11, 1840. Labada xaaladoodba, ka dib soo-degisteeda, Baabuloon waxaa lagu aqoonsaday inay dhacday, waxaana la bixiyey baaq, dhowaan mar kalena waa la bixin doonaa, oo ku wajahan kuwa weli ku jira wadaaggeeda inay ka soo baxaan. Labada xaaladoodba, dhacdadii dhammaystirtay waxsii sheegidda waxay lahayd saamayn caalami ah, waayo sida farriintii malaa’igta kowaad loo gaadhsiiyey “xarun kasta oo hawlgalka dunida ku taal” sannadkii 1840, dunida oo dhan ayaa saamaysay oo fahamtay dhacdadii Sebtembar 11, 2001. Waxsii sheegiddii la dhammaystiray Agoosto 11, 1840 waxay ahayd waxsii sheegid tilmaamaysay in xannibaad la saaray Islaamka hooggii labaad, isla markiiba ka dib Sebtembar 11, 2001na xannibaad ayaa la saaray Islaamka Hoogga saddexaad.

August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.

11-ka Agoosto, 1840, waxa uu matalaa xoojinta farriintii la furfuray wakhtigii dhammaadka sannadkii 1798, halka 11-ka Sebtembar, 2001, uu matalo xoojinta farriintii la furfuray wakhtigii dhammaadka sannadkii 1989. Xeerka aasaasiga ah ee dhaqdhaqaaqii malaa’igta koowaad waxaa la xaqiijiyey 11-ka Agoosto, 1840, xeerkaasina wuxuu ahaa mabda’a ah maalin sannad u taagan. Xeerka aasaasiga ah ee dhaqdhaqaaqii malaa’igta saddexaadna waxaa la xaqiijiyey 11-ka Sebtembar, 2001. Xeerku wuxuu yahay in runta lagu adkeeyo iyadoo la keenayo “xarriiq dusheed xarriiq,” taas oo muujinaysa in dhammaadku bilowga lagu sawiray, iyo in taariikhdu soo noqnoqoto. Dhacdadii nebinnimada ahayd ee 11-ka Sebtembar, 2001, laguma adkayn oo keliya erayadii tooska ahaa ee Sister White, balse si ka sii miisaan weyn waxaa lagu adkeeyey xaqiiqda ah in dhacdooyinku si qumman ula sinnayeen isla calaamadda jidka ee taariikhda Millerite-ka. Wixii lagu gartay dhacdadii 11-ka Agoosto, 1840, ma ahayn, si weyn, dhammaystirka waxsii sheegista, ee waxay ahayd saxnaanta habraacii uu Miller iyo saaxiibbadiis qaateen.

> “The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.

> “Dhacdadu si sax ah bay u oofisay waxsii sheegiddii. Markii arrintaas la ogaaday, dad badan ayaa ku qancay saxnaanta mabaadi’da fasiraadda nebinnimada ee ay qaateen Miller iyo saaxiibbadiis, waxaana dhaqdhaqaaqa imaatinka la siiyey dardargelin yaab leh. Rag aqoon iyo mansab leh ayaa la midoobay Miller, iyagoo labadaba ku wacdiyaya oo ku daabacaya aragtidiisa, waxaana intii u dhexaysay 1840 ilaa 1844 shaqadu si degdeg ah u fidday.” The Great Controversy, 335.

On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.

11-kii Sebtembar, 2001, markii roobkii dambe la bilaabay in la qiyaaso, “dooddu” waxay ahayd welina ku saabsan tahay hab-raac sax ah ama been ah. Waxsii sheegyadii dhaqdhaqaaqii Millerite waxaa lagu soo bandhigay labada shaxadood ee 1843 iyo 1850, kuwaas oo Sister White ay ansixisay inay Rabbigu dejiyey, isla markaana ay yihiin dhammaystirka Xabaquuq cutubka labaad. Farriintii Millerites-ka ee lagu soo saaray “mabaadi’da fasiraadda waxsii sheegyada ee uu qaatay Miller iyo asxaabtiisu, iyo” taas oo dabadeed dhalisay “dardargelintii yaabka lahayd” ee awood siisay farriintii Oohintii Habeenbadhka, ayaa lagu matalay labadaas shaxadood ee quduuska ah. Waxsii sheegyadii lagu matalay labadaas shaxadood ee quduuska ah waxaa lagu aqoonsaday laguna aasaasay xeerarkii waxsii sheegyada ee Miller. Shaxaduhu waxay ahaayeen dhammaystirka amarkii ku jira Xabaquuq ee ahaa in si muuqaal ah loogu muujiyo waxsii sheegyadii lagu aasaasay hab-raaca Miller dusha “miisas,” jamac ahaan. Xabaquuq cutubka labaad wuxuu aqoonsanayaa, wuxuuna si toos ah ugu xiran yahay, “doodda” Ishacyaah cutubka toddoba iyo labaatanaad.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Waxaan istaagi doonaa meesheyda waardiyenimo, oo waxaan isku taagi doonaa munaaradda, oo waxaan fiirin doonaa inaan arko waxa uu igu odhan doono, iyo waxa aan uga jawaabi doono marka lay canaanto. Xabaquuq 2:1.

The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.

Ereyga “la canaantay” ee aayadda ku jirta waxay ka dhigan tahay ‘lala dooday.’ Xabaquuq, isaga oo matalaya waardiyayaasha dhaqdhaqaaqii malaa’igta koowaad iyo ta saddexaad labadaba, waxaa lala geli lahaa dood, wuxuuna jeclaa inuu garto waxa uu ka jawaabayo marka dooddu bilaabato. Jawaabtii taariikhda malaa’igta koowaad waxay ahayd soo saariddii labada shax ee quduuska ah, jawaabtiina taariikhda dhaqdhaqaaqa malaa’igta saddexaad waxay ahayd soo saariddii taxanaha nebinnimada ee cinwaankiisu yahay, Labada Miis ee Xabaquuq. Shaxyada iyo taxanuhuba waxaa lagu dhisay hab-raaca uu matalayay mid kasta oo ka mid ah taariikhahaas u gaarka ah. Buugga Xabaquuq dhexdiisa, hab-raacu wuxuu matalaa waxa ay waardiyayaashu u adeegsadaan inay ku dhidibbeeyaan farriinta, wuxuuna kaloo qeexaa qodobka “lagu doodayo,” kaas oo isna dhalinaya laba nooc oo caabudayaal ah.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Waxaan istaagi doonaa waardiyahayga, oo waxaan istaajin doonaa naftayda munaaradda dusheeda, oo waxaan fiirin doonaa inaan arko waxa uu igu odhan doono, iyo waxa aan ku jawaabi doono marka lay canaanto. Markaasaa Rabbigu ii jawaabay, oo wuxuu yidhi, Qor waxyiga, oo si cad ugu qor looxyada, si kii akhriyaa uu u ordo. Waayo, waxyigu weli wuxuu sugayaa wakhti la doortay; laakiin ugu dambaysta ayuu hadli doonaa, mana been sheegi doono. In kastoo uu raago, sug isaga; maxaa yeelay, hubaal wuu iman doonaa, mana raagi doono. Bal eeg, naftiisa kor isu qaadday qummana ma aha isaga dhexdiisa; laakiinse kan xaqa ahi rumaysadkiisa ayuu ku noolaan doonaa. Xabaquuq 2:1–4.

One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.

Qayb baa rumaysad lagu xaq ka dhigaa, halka qaybtan kalena naftoodu kor isu qaaddo, sida uu u metelo Fariisigii iyo Cashuurqaadihii. Fariisiyiintu waxay isku halleeyeen hab ku dhisnaa caado iyo dhaqan la soo gudbiyey, Fariisiguna sidoo kale wuxuu metelay nidaam diimeed xoolihiisa ku hayay xukun isaga oo hirgelinaya nidaam jaranjaro leh oo ay maamulaan kuwa sheeganayay inay yihiin dadka Ilaah doortay iyo difaacayaasha runta, hase yeeshee ugu dambayntii ka qayb qaatay iskutallaabta lagu qodbay Runta. “Doodda” nebinnimo ee Ishacyaah cutubka toddoba iyo labaatanaad, waxay ku saabsan tahay habraac Kitaabiga ah oo run ah iyo mid been ah. Kuwo iska soo horjeeda “doodda” ku jira waa kuwa raaca habraacii Eliiyaah ee wakhtigaas, iyo nidaamka muddo dheer dhisnaa ee khubarada fiqiga, kaas oo uu Sanhedriinku tusaale u yahay wakhtigii Masiixa.

Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.

Cutubka toddoba iyo labaatanaad wuxuu muujinayaa in “dooddu” ay bilaabato marka uu “joojiyo,” ama marka Ilaah xannibo “dabayshiisa kulul,” “maalinta dabaysha bari.” “Qiyaas ahaan, markay soo baxdo, waad la dooddi doontaa iyada; isagu wuxuu joojiyaa dabayshiisa kulul maalinta dabaysha bari. Haddaba sidaas daraaddeed xumaanta Yacquub baa lagu kafaaraggudi doonaa.” Ereyga “lagu kafaaraggudi doonaa” wuxuu ka dhigan yahay in kafaaraggud loo sameeyey, wuxuuna metelaa tirtiridda dembiga ee xukunka baaritaanka. Habka laga doodayo wuxuu metelaa imtixaanka ay tahay in laga gudbo, haddii dembiyada dadka Ilaah la tirtirayo. Habka Eliiyaah oo ah imtixaan ahaan waxaa lagu metelaa taariikhda Masiixa, halkaas oo horay noogu digay in wakhtigaas, kuwii diiday farriinta Yooxanaa Baabtiisaha (kaasoo Masiixu u aqoonsaday Eliiyaah), aanay wax faa’iido ah ka heli karin waxbaristii Ciise.

The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.

Farriinta roobka dambe waxa lagu metelayaa sida waxbaristii Ciise, waayo Isagu waa Erayga; taasna waxaa ka sii dheer, roobka dambe waxa lagu metelayaa sida “baraarujinta”, taas oo lagu qeexay “joogitaanka Rabbiga”.

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.

> Sidaas daraaddeed u toobadkeena, oo u soo noqda, in dembiyadiinna la tirtiro, marka wakhtiyada nasashada ay ka iman doonaan hortiisa Rabbiga; oo isagu wuxuu soo diri doonaa Ciise Masiix, kii markii hore laydiin wacdiyey. Falimaha Rasuullada 3:19, 20.

Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.

Walaashe White waxay caddaynaysaa in malaa’igtii ku soo degtay Muujintii cutubka tobnaad, 11-kii Agoosto, 1840, “aanay ahayn shakhsi ka yar Ciise Masiix.” Sidaas daraaddeed malaa’igtii soo degtay 11-kii Sebtembar, 2001, iyaduna “aanay ahayn shakhsi ka yar Ciise Masiix.” Soo degistiisa taariikh kasta dhexdeeda waxay tilmaamaysaa bilowga “doodda” nebiyadeed ee ku saabsan hab-raaca runta ah ama kan beenta ah, waayo waxaa lagu metelayaa kitaabka gacantiisa ku jira oo dadka Ilaah lagu amray inay cunaan. Markii uu Galili joogay, Ciise wuxuu xertii ku amray inay cunaan jidhkiisa oo ay cabbaan dhiiggiisa, maxaa yeelay halkaas ayuu ku sheegay inuu yahay kibistii samada laga soo dejiyey. Halkaas ayuu ku waayey xer ka badan meel kasta oo kale oo adeeggiisii ka mid ah, kuwii tegayna mar dambe ma ay soo noqon. Kuwii tegay sidaas bay yeeleen maxaa yeelay waxay doorteen inay waxbarashadiisa ku lafaguraan hab-raaca beenta ah ee ah inay erayadiisa u qaataan macnahooda suugaan ahaan, halkii ay ku dabaqi lahaayeen macnaha ruuxiga ah ee saxda ah. “Doodda” Ishacyaah toddoba iyo labaatanaad waa calaamad-nebiyadeed leh markhaatiyo badan oo xaqiijinaya inay ka dhigan tahay nidaam la aqoonsan yahay oo la sheegto oo falanqaynta Kitaabka Quduuska ah ah, kaas oo wajahaya hab-raaca uu metelo farriin-sidaha Eliyaas.

It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.

Waxay calaamad u tahay meel gaar ah oo ku dhex taalla dabar-go’a tartiib-tartiibka ah ee axdigii hore iyo dadkii Ilaah ee la doortay, iyo bilowga xiriirka axdiga ee lala yeesho kuwii “waayadii hore aan ahayn dadkii Ilaah.” “Dooddu,” taas oo ka sii muhimsan, waxay meteshaa bilowga muddada wakhtiga ah ee ku dhammaanaysa sharciga Axadda ee dhowaan iman doona. Alfa iyo Oomega had iyo goor waxay metelaan dhammaadka oo la socda bilowga, sidaas daraaddeedna “doodda” lafteedu waxay noqotaa astaan ka mid ah dembiyadii awowayaasheen, kuwaas oo ay tahay in la garto oo la qirto, si loo fuliyo salaadda Laawiyiintii lix iyo labaatan.

Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”

Baryadii Daanyeel ee cutubka sagaalaad waxay meteshaa baryada ay khasab tahay in la bixiyo dhammaadka saddexda maalmood iyo badhka ah ee Muujintii kow iyo tobnaad. Wakhtigaas waxaa Ishacyaah toddoba iyo labaatanaad lagu matalayaa inuu yahay muddadii ay “magaalada la adkeeyey cidlo noqon doonto, hoygiina laga tegi doono, oo sida lamadegaan loo dayn doono; halkaasna dibigu wuu daaqi doonaa, oo halkaasuu jiifsan doonaa, oo laamaheedana wuu baabbi’in doonaa. Oo markii laamaheedu engegaan, waa la jebin doonaa; dumarkuna way iman doonaan oo dab bay ku qabadsiin doonaan, waayo, waa qoom aan garasho lahayn; sidaas daraaddeed Kii iyaga sameeyey uma naxariisan doono, oo Kii iyaga uumayna raalli kama noqon doono.”

The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.

Labada markhaati looma muujin “naxariis,” waayo waxay ku dhawaaqeen saadaal been ah oo bilow u noqotay muddadii “cidlada” ee saddex maalmood iyo badhka ahayd. Dabadeedna waxay noqdeen “qoom aan waxgarasho lahayn,” in kastoo ay markii hore ahaan jireen “magaalada deyrka leh.” Markaas magaaladii waxay noqotay “cidla” iyo “degaan” ah oo “laga tegey.” Waxay noqotay lafo engegan oo dhintay oo yaal jidka magaalada Sodom iyo Masar. Markii markaas kuwii dhintay loogu yeedho inay kacaan, waxaa lagu tijaabiyaa dembiyadii aabbayaashood, kuwaas oo ay ku jirto “dooddii” bilowgii muddada ka bilaabmata awood-siinta farriintii kowaad kuna dhammaata imaatinka farriinta saddexaad. Dooddu waa in la aqbalo ama la diido hab-raaca uu matalo Eliyaahii taariikhdooda. Sannadkii 1863, aabbayaashii Adventism-ku waxay diideen farriintii Muuse ee “toddoba jeer,” taas oo uu soo bandhigay Eliyaah.

Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.

Laga bilaabo Luulyo 2023, laamaha engegay ee Ishacya toddoba iyo labaatanka waa inay go’aansadaan inay ku celinayaan iyo in kale dembiyadii kaniisadda Galili, iyo taariikhdii 1863, iyo weliba taariikhdii Sebtembar 11, 2001. In la diido habraaca uu matalayo Xabaquuq cutubka labaad, iyo Ishacya toddoba iyo labaatanka, iyo Eliiyaah, Yooxanaa Baabtiisaha, iyo William Miller, waa in la ku celiyo dembiyadii awowayaasheen, halkii laga anfici lahaa tusaalooyinkaas quduuska ah ee loo diiwaangeliyey kuwa ay dushooda timid dhammaadka dunidu.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.

> Haddaba waxyaalahan oo dhammu waxay ugu dheceen iyaga inay tusaale u noqdaan; waxaana loo qoray digniinteenna, innaga ay dhammaadka wakhtiyadu nagu soo gaadheen. Sidaas daraaddeed kii isu maleeya inuu taagan yahay ha iska jiro inuusan dhicin. Jirrabaad idin kuma dhicin aan ahayn mid dadka ka dhexaysa; laakiin Ilaah waa aamin, oo idinma oggolaan doono in laydiin jirrabo intaad qaadi kartaan ka badan; laakiinse jirrabaadda wuxuu la samayn doonaa jid looga baxo, si aad u adkaysan kartaan. Sidaas daraaddeed, gacaliyayaashayda aan aad u jeclahayow, sanamcaabudidda ka carara. Waxaan idiinla hadlayaa sida kuwo xigmad leh; idinku xukuma waxaan leeyahay. 1 Korintos 10:11–15.

The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!

Habka quduuska ahi wuxuu dhidibada u taagaa farriinta Qaylada Saqda Dhexe, taas oo ah farriinta roobka dambe. Farriintaasu, marka ruux ahaan loo cuno, waxay soo saartaa waayo‑aragnimo u dhiganta si la hubo sida cuntadii digirta ahayd ee Daanyeel iyo saddexdii mudane u soo saartay muuqaal ka sii qurux badan oo ka sii buurbuuran. Laakiin kitaabka Xabaquuq cutubka labaad, dhagaxa turunturoodka u ah kuwa diida deeqda xaqnimada rumaysadka lagu helo waa kibir, kaas oo ka horjoogsada inay sii wadaan inay Rabbiga gartaan. Haddii ay jirto mar ay dadkii Ilaah aanay dib u dhigi karin hawsha aqbalidda habka runta ah, iyo cunidda farriinta ka timaadda gacanta malaa’igta, waa imminka!

> “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. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Waa inaynaan sugin roobka dambe. Wuxuu ku soo degayaa kuwa kasta oo garanaya oo qaata sayaxa iyo roobabka nimcada ee nagu soo da’a. Markaan urursanno jajabka iftiinka, markaan qiimeyno naxariisaha xaqa ah ee Ilaah, oo jecel in aynu isaga ku kalsoonaanno, markaas ballan kasta waa la oofin doonaa. ‘Waayo, sida dhulku u soo bixiyo biqilkiisa, iyo sida beertu u soo bixiso waxa lagu dhex beeray; sidaas oo kale Rabbiga Ilaah ahu wuxuu xaqnimada iyo ammaanta uga soo bixin doonaa quruumaha oo dhan hortooda.’ Ishacyaah 61:11. Dunida oo dhan waa in laga buuxiyaa ammaanta Ilaah.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.

Erayga nebinnimada Ilaah waxay caddeysay in markii dhismayaasha waaweyn ee Magaalada New York la dumin doono, malaa’igta Muujintii siddeed iyo tobnaad ay soo degi doonto, oo “Muujintii siddeed iyo tobnaad, aayadaha koowaad ilaa saddexaad la oofin doono.” Ishacyaah toddoba iyo labaatanaad wuxuu waqtigaas ku aqoonsanayaa inuu yahay “maalinta dabaysha bari,” waana wakhtiga “dabaysha qallafsan” la celinayo. “Qiyaas ahaan, markay soo baxdo, waad la doodi doontaa; isagu wuxuu celiyaa dabayshiisa qallafsan maalinta dabaysha bari.” Walaal White waxay tilmaamaysaa isla wakhtigaas.

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

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

The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.

Awooddii ka cadhaysiisa quruumaha waxay timid markii roobkii dambe bilaabay inuu da’o. Laakiin isla markii awooddaasu quruumaha cadhaysiisay, waa la xakameeyey, waayo Ishacyaah wuxuu qoray inuu “dabayshiisa kulul uu joojiyo.” Dabaysha kululi waa dabaysha bari, oo dabayshaas waa la celinayaa marka roobka dambe bilaabo inuu saydho, oo shaqada badbaadadu dhammaanayso. Shaqada gabagabada ee badbaadadu waa wakhtiga shaabadaynta. “Xariiqba xariiq” dabaysha kulul, ama dabaysha bari, ee la celinayo inta lagu jiro shaabadaynta boqol iyo afartan iyo afarta kun, waa afarta dabaylood ee Muujintii cutubka toddobaad.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Oo dabadeed waxaan arkay afar malaa'igood oo taagan afarta gees ee dhulka, iyagoo haya afarta dabaylood ee dhulka, si aanay dabayshu ugu dhicin dhulka, ama badda, ama geedna. Oo waxaan arkay malaa'ig kale oo bari ka soo kacaysa, oo haysata shaabaddii Ilaaha nool; markaasay cod weyn ugu qaylisay afartii malaa'igood ee la siiyey inay waxyeelleeyaan dhulka iyo badda, iyadoo leh, Ha yeelina waxyeello dhulka, ama badda, ama geedaha, ilaa aannu ku shaabadayno addoommada Ilaaheenna fooddooda. Muujintii 7:1–3.

The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.

Shaabadaynta boqol iyo afar iyo afartan kun waxaa lagu sii muujiyey gelitaankii guusha lahaa ee Masiixu ku galay Yeruusaalem. Halkaas Masiixu, markii keliya ee noloshiisa, wuxuu fuulay dameer (astaanta Islaamka), oo Laasarosna wuxuu hoggaaminayey socodkii galay Yeruusaalem. Sister White waxay Laasaros ku aqoonsataa inuu yahay astaanta shaabadda taariikhdaas.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Dib-u-dhaca uu Masiix ku dib-u-dhigay imaatinkiisa Laasaros waxay lahayd ujeeddo naxariis ah oo ku wajahan kuwii aan aqbalin. Wuxuu ku sii hakaday, si uu Laasaros isagoo kuwii dhintay ka soo sara kicinaya uu dadkiisa madax-adaygga iyo rumaysadla’aanta leh u siiyo caddayn kale oo ah inuu runtii yahay ‘sarakicidda iyo nolosha.’ Ma uu jeclayn inuu ka quusto rajada oo dhan ee dadkaas, oo ah adhigii miskiinka ahaa ee warwareegayay ee guriga Israa’iil. Qalbigiisu wuu la jabay sababta oo ah adkaysigooda dembi-ka-toobad-la’aanta ah. Naxariistiisa dhexdeeda wuxuu go’aansaday inuu siiyo hal caddayn oo kale oo muujinaysa inuu yahay Kan Soo Celiya, Kan keliya ee iftiimin kara nolosha iyo dhimasho-la’aanta. Tani waxay ahaan lahayd caddayn aan wadaaddadu si qaldan u fasiri karin. Tanu waxay ahayd sababta uu u dib-u-dhigay tegitaankiisa Beytaniya. Mucjisadan ugu sarraysa, oo ah soo sara kicintii Laasaros, waxay ahayd inay shaabbadda Ilaah ku saarto shaqadiisa iyo sheegashadiisa ilaahnimada.” The Desire of Ages, 528, 529.

The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.

Waqtiga daahitaanka ee bilaabmay 18-ka Luulyo, 2020, waxaa astaan u ah daahitaankii Masiixu sameeyey ka hor intuusan soo sara kicin Laasaros. Waqtiga daahitaanka ee Muujintii cutubka kow iyo tobnaad wuxuu ku dhammaadaa gunaanadka saddexda maalmood iyo badhka ah. Intii lagu jiray maalmahaas, labadii markhaati waxay meyd ahaan ugu yaalleen jidka. Oo sida Laasaros loo soo sara kicin lahaa ka dib waqti daahitaan ah, sidaas oo kale ayaa labadii markhaati ee Yooxanaa loo soo sara kiciyey. Markii la soo sara kiciyeyna, waxay hormuud u noqdaan socodka u gelaya Yeruusaalem, iyagoo matalaya “shaabadda Ilaah,” iyo “mucjisada taaj-siinta,” taas oo marag ka bixisa ilaahnimada Masiixa. Sarakiciddu waxay muujinaysaa dhammaadka shaabadaynta boqol iyo afartan iyo afar kun, taas oo dhacaysa inta afarta dabaylood, dabaysha bari, dabaysha qallafsan, ee timid 11-ka Sebteembar, 2001, la xajinayo.

In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.

Saacadda ah ee ah sharciga Axadda, dabaylahaas waa la sii daayaa si ay dunida ugu keenaan xukun aargoosi ah oo ku soo degaya bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad. Haatanba xataa way ka siibanayaan faraha afartaas malaa’igood ee xannibaya inta lagu jiro muddada shaabadaynta. Mid ka mid ah tixraacyada ugu qotada dheer ee ku jira Ruuxa Waxsii-sheegidda ee la xidhiidha maalinta dabaysha bari waxaa laga helaa Testimonies, mugga sagaalaad. Muggaas wuxuu ku bilaabmaa erayada la waxyooday bogga kow iyo tobnaad, sidaas darteed wuxuu si calaamadeysan uga bilaabmaa “sagaal-kow iyo toban”. Cinwaanka cutubku waa, “Dhibaatada Ugu Dambaysa”, laakiin sidoo kale waa cutubka ugu horreeya ee qayb cinwaankeedu yahay, “Imaatinka Boqorka Aawadiis”.

There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.

Ma jirto wax caddaynaya in qaybta iyo cinwaanka cutubka si ula kac ah ay u farageliyeen tifaftirayaashii ururiyey muggaas, hase yeeshee imaatinka Boqorka si fudud ayaa loogu garanayaa inuu yahay imaatinka arooska, kaas oo masaalka tobanka bikradood ka dhaca marka ay timaaddo qalalaasaha saqda dhexe, kaas oo ku yimaadda bikradaha sababo la xiriira joogitaanka ama maqnaanshaha saliidda ku jirta weelashooda. Qalalaasaha saqda dhexe ee hadda soo dhowaanaya waa sida cinwaanku muujinayo—qalalaasihii ugu dambeeyey ee tobanka bikradood. Qalalaasahaas dhexdiisa ayay ku muujiyaan inay saliidda haystaan iyo in kale. Saliiddu ma aha si fudud Ruuxa Quduuska ah; si qeexan ayaa loogu tilmaamay inay tahay Ruuxa Quduuska ah, iyo weliba farriinta saxda ah, iyo weliba dabeecadda saxda ah.

The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.

Hab-raaca saxda ahi waxay dejisaa farriinta saxda ah ee Qaylada Habeenbadhka, farriintaasna, marka la aqbalo oo lagu dhaqmo, waxay soo saartaa dabeecadda saxda ah. Dabeecaddaas marka lagu jiro dhibaatada ugu dambaysa waa dabeecadda hesha shaabadda Ilaah. Habka shaabadaynta dadkii Ilaah wuxuu bilaabmay markii ay timid maalintii dabaysha bari, Sebtembar 11, 2001. Farriintii wakhtigaas jirtay markaas waa in la cunaa. In la cuno ama aan la cunin waxaa matalaya “doodda” Ishacyaah, sidoo kalena waxaa matala su’aasha Xabaquuq ee ah waxa waardiyayaashu kaga jawaabayaan muranka. Wakhtiga dib-u-dhaca ee Matayos shan iyo labaatanka iyo Xabaquuq wuxuu ku dhammaanayaa matalaadda laba dabaqadood oo caabudayaal ah. Wakhtiga dib-u-dhaca, oo lagu matalay saddex maalmood iyo badh Muujintii cutubka kow iyo tobnaad, wuxuu ku dhow yahay inuu dhammaado.

That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.

Wakhtiga daahitaankaas ayaa sidoo kale lagu matalay bilowga cutubka ku jira mugga sagaalaad, iyada oo la adeegsanayo tuduc ka yimid Cibraaniyada, halkaas oo Bawlos ku soo koobayo aayadda afraad ee Xabaquuq cutubka labaad. Tixraaca Bawlos wuxuu Xabaquuq 2 ku meeleynayaa dhaqdhaqaaqa malaa’igta saddexaad, waayo taariikhdaas ayuu Masiixu ugu gudbay Meesha Ugu Quduusan, taariikhdaasna waxaa lagu muujiyey iftiinka adeeggiisa wadaadnimada sare, waana kitaabka Cibraaniyada kan uu Bawlos ku bixinayo muujinta ugu cad ee adeegga wadaadnimada sare ee Masiixa ee ku jirta Erayga Ilaah.

Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:

Xabaquuq laba ee dhaqdhaqaaqii malaa’igta kowaad weli ma uu aqoonsan dhaqdhaqaaqii Masiixa ee uu ugu galay Quduuska Ugu Quduusan, waayo taasu ma ay dhicin ilaa dhammaadka ku dhawaaqistii Qaylada Habeenbadhka. Wakhtiga dib-u-dhaca ee Bawlos tilmaamay waa wakhtiga dib-u-dhaca ee Xabaquuq iyo Matayos, laakiin waa wakhtiga dib-u-dhaca ee bilaaban lahaa 18-ka Luulyo, 2020. Aayadda ugu dambaysa ee Xabaquuq laba waxay metelaysaa gunaanadka Qaylada Habeenbadhka ee taariikhdii Millerite-ka, iyo imaatinka malaa’igta saddexaad:

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

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

Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.

Markhaatiyada, jildka sagaalaad, waxay xoogga saartaa, iyadoo ka bilaabmaysa bogga kow iyo tobnaad (9-11), masaalka tobanka bikradood, wakhtiga dib-u-dhaca iyo xidhiidhkiisa la leh Xabaquuq iyo Matayos, iyo qalalaasaha ugu dambeeya iyo Sebtembar 11, 2001, markii doodda nebinnimadu timid.

> “Section 1—For the Coming of the King

> “Qaybta 1aad—Loogu Talo Galay Imaatinka Boqorka”

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> “Laakiinse in yar dabadeed, Kan iman doona wuu iman doonaa, mana raagi doono.” Cibraaniyada 10:37.

> “The Last Crisis

> “Qalalaasihii Ugu Dambeeyey”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> “Waxa aynu ku nool nahay wakhtiga dhammaadka. Calaamadaha wakhtiyada ee si degdeg ah u rumoobaya waxay ku dhawaaqayaan in imaatinka Masiixu aad u dhow yahay. Maalmaha aynu ku nool nahay waa kuwo murugo leh oo muhiim ah. Ruuxa Ilaah si tartiib ah, hase ahaatee si hubaal ah, ayaa looga sii laabanayaa dhulka. Belaayooyin iyo xukuno ayaa durba ku dhacaya kuwa quudhsada nimcada Ilaah. Aafooyinka berriga iyo badda ka dhaca, xaaladda aan degganayn ee bulshada, iyo digniinaha dagaalka, waa calaamado cabsi leh. Waxay sii sheegayaan dhacdooyin soo dhow oo leh miisaan aad u weyn.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

> “Awoodaha sharka ayaa isu geynaya xoogaggooda oo isa soo ururinaya. Waxay isu xoojinayaan dhibaatada ugu dambaysa ee weyn. Isbeddello waaweyn ayaa dhowaan dunideenna ka dhici doona, dhaqdhaqaaqyada ugu dambeeyana waxay ahaan doonaan kuwo degdeg ah.”

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> Xaaladda waxyaalaha dunida ka jira waxay muujinaysaa in waqtiyo dhib badan ay si toos ah inoogu soo fool leeyihiin. Wargeysyada maalinlaha ah waxaa ka buuxa calaamado muujinaya isku dhac cabsi leh oo mustaqbalka dhow dhici doona. Dhac hubaysan oo geesinimo leh ayaa si joogto ah u dhaca. Shaqo-joojinno waa wax caadi noqday. Tuugo iyo dilal ayaa meel kasta laga geystaa. Rag jinniyo qaba ayaa nafta ka qaadaya rag, dumar, iyo carruur yaryar. Dadku waxay la dhaceen xumaan, oo nooc kasta oo shar ahna wuu baahay.

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.

> “Cadowgu wuu ku guulaystay inuu qalloociyo caddaaladda oo uu qalbiyada dadka ka buuxiyo damaca faa’iido-doon danaysi ah.

> “‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> “‘Caddaaladdu meel fog bay taagan tahay; waayo, runtu jidka ayay ku dhacday, oo sinaantuna ma geli karto.’ Ishacyaah 59:14. Magaalooyinka waaweyn waxaa ku nool dad tiro badan oo ku jira saboolnimo iyo silic, ku dhowaadna ka madhan cunto, hoy, iyo dhar; halka isla magaalooyinkaas ay joogaan kuwa haysta wax ka badan inta qalbi doonan karo, oo ku nool raaxo iyo barwaaqo, lacagtana ku bixiya guryo si qaali ah loo goglay, isku qurxin shakhsiyadeed, ama ka sii daran, ku qancinta damacyada jidhka, khamriga, tubaakada, iyo waxyaalo kale oo baabbi’iya awoodaha maskaxda, qalqalloociya garaadka, oo dullaynaya nafta. Qaylada dadnimada gaajaysan ayaa kor ugu kacaysa Ilaah hortiisa, halka dadkuna nooc kasta oo dulmi iyo baad ah ay ku urursanayaan maal aad u waaweyn.”

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Maalin ka mid ah, anigoo ku sugan magaalada New York, ayaa xilligii habeenka laygu yeedhay inaan arko dhismayaal dabaqba dabaq uga koraya xagga samada. Dhismayaashan waxaa lagu dammaanad qaaday inay dabka ka celinayaan, waxaana loo dhisay in lagu ammaano milkiilayaashooda iyo kuwii dhisay. Sii sarreeya oo weliba sii sarreeya ayay dhismayaashani u kacayeen, waxaana lagu isticmaalay agabka ugu qaalisan. Kuwii ay dhismayaashani lahaayeen isma ay weydiinayn: ‘Sidee baynu ugu wanaagsan ugu ammaani karnaa Ilaah?’ Rabbigu kuma jirin fikirradooda.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Waxaan is-idhi: “Hadday kuwii hantidooda sidan u gelinaya ay arki lahaayeen jidkooda sida Ilaah u arko! Waxay urursanayaan dhismayaal aad u heer sarreeya, laakiin sidee bay nacasnimo ugu tahay indhaha Kan xukuma koonka qorshayntooda iyo hindisayaashoodu. Kuma dadaalayaan, iyagoo adeegsanaya awoodaha oo dhan ee qalbiga iyo maskaxda, sida ay Ilaah u ammaani karaan. Waxay ka jeesteen tan, oo ah waajibka ugu horreeya ee binu-aadmiga.”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Markii dhismayaashaas dhaadheer kor u kacayeen, milkiilayaashoodu waxay ku farxeen kibir hami leh, iyagoo haysta maal ay ugu adeegtaan in ay naftooda ku raaxeystaan oo ay ku kiciyaan xaasidnimada deriskooda. Lacagtaas badankeed oo ay sidaas ku maalgeliyeen waxaa lagu helay baad iyo ku dulmi-saaridda masaakiinta. Waxay illoobeen in samada lagu hayo xisaabta macaamil kasta oo ganacsi; heshiis kasta oo aan caddaalad ahayn iyo fal kasta oo khiyaano ah halkaas baa lagu diiwaangeliyaa. Wakhti baa imanaya marka dadku khiyaanadooda iyo isla weynidooda ku gaadhi doonaan heer Rabbigu uusan u oggolaan doonin inay ka gudbaan, markaasay baran doonaan in dulqaadka Rabbiga uu leeyahay xad.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 11–13.

> “Muuqaalka xigay ee hortayda maray wuxuu ahaa digniin dab. Dadku waxay eegeen dhismayaashii dhaadheeraa ee loo haystay inay dabka ka adkaysanayaan, waxayna yidhaahdeen: ‘Aad bay ammaan u yihiin.’ Laakiin dhismayaashaas waa ay gubteen sidii iyagoo daamur ka samaysan. Gaadiidkii dab-damisku waxba kama qaban karin joojinta baabbi’inta. Dab-damisyaduna ma ay awoodin inay ku shaqaysiiyaan mishiinnada.” Testimonies, volume 9, 11–13.

The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.

“Doodda” ka dhacay ee ku saabsanaa hab-raaca bilowgii muddada uu matalayo Daanyeel cutubka koowaad; oo weliba uu matalayo Daanyeel cutubyada koowaad ilaa saddexaad; oo weliba ay matalayso taariikhda ka bilaabmaysa Agoosto 11, 1840; oo weliba lagu matalayo taariikhda Yooxanaa cutubka lixaad, xilligii qalalaasaha ee Galili; oo weliba ay matalayso taariikhda Sebtembar 11, 2001 (ilaa Luulyo 18, 2020), ayaa hadda mar kale soo noqnoqonaya, ma aha gudaha Adventism-ka guud ahaan, balse wuxuu ka dhex dhacayaa lafaha dhintay ee engegan oo laga kicinayo habacsanaantoodii iyada oo loo marayo “cod” ka qaylinaya cidlada.

We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.

Qoraalkeenna xiga waxaan ku qaadi doonnaa tixgelinta habraaca ah roobka dambe sida loogu metelay cutubyada siddeed iyo labaatanaad iyo sagaal iyo labaatanaad ee Ishacyaah.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.

> Oo haddana waxaan maqlay codkii Rabbiga oo leh, Yaan diraa, oo yaa noo tegi doona? Markaasaan idhi, Waa i kan; i dir. Oo isna wuxuu yidhi, Tag, oo dadkan u sheeg, Hubaal waad maqli doontaan, laakiinse ma aydaan garan doonin; oo hubaal waad arki doontaan, laakiinse ma aadan gartoontaan. Dadkan qalbigooda cayili, oo dhegahooda cuslee, oo indhahooda xidh; waaba intaasoo ay indhahooda wax ku arkaan, oo dhegahooda wax ku maqlaan, oo qalbigooda wax ku gartaan, oo soo noqdaan, oo bogsadaan. Markaasaan idhi, Sayidow, ilaa goormase? Oo isna wuxuu ku jawaabay, Ilaa magaalooyinku ay cidla noqdaan oo aan deggane lahayn, oo guryuhuna ay dadla’aan noqdaan, oo dalkuna uu aad u baabba’o, Oo Rabbiguna dadka fog u kexeeyo, oo dalkana dhexdiisa ay ka dhacdo dayrin weyn. Laakiinse weli waxaa ku sii jiri doona meel toban meelood meel ah, oo haddana way soo noqon doontaa, oo waa la baabbi’in doonaa; sida geedka teilka ah iyo geedka qudaaradda ah, oo walaxdoodu ku dhex jirto markay caleemahooda daadiyaan; sidaas oo kale iniinta quduuska ahi waxay ahaan doontaa walaxdeeda. Ishacyaah 6:8–13.

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