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# The Book of Daniel - Number Forty-Nine

Kitaabka Daanyeel - Lambarka Afartan iyo Sagaal

Unveiling Truths: The Midnight Cry, Islam’s Role, and the Final Testing Process in the Last Days

Muujinta Xaqiiqooyinka: Qaylada Saqda Dhexe, Doorka Islaamka, iyo Hannaanka Imtixaanka Ugu Dambeeya ee Maalmaha Ugu Dambeeya

Author

Jeff Pippenger

Published

January 13, 2024

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The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.

Kororka aqoonta ee dhalatay markii araggii Webiga Ulai la furfuray shaabaddiisii sannadkii 1798, waxay dhalisay hab imtixaan ah oo gaadhay meeshiisii ugu sarraysay dhaqdhaqaaqii Qayladii Habeenbadhkii ee 1844. Qaylada Habeenbadhkii ee maalmaha ugu dambeeya, oo hadda la furfurayo shaabaddiisu, waxaa matalay taariikhdaas, waxaana ku jira isla runihii imtixaanka ee taariikhdaas, waayo farriinta Qaylada Habeenbadhkii ee hadda la furfurayo shaabaddiisu waa soo celinta jawharadihii Miller.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “Runihii aynu helnay sannadihii 1841, ’42, ’43, iyo ’44 waa in hadda la daraaseeyaa oo la naadiyaa. Farriimaha malaa’igta kowaad, labaad, iyo saddexaad mustaqbalka waxaa lagu naadin doonaa cod weyn. Waxaa lagu bixin doonaa go’aan adag iyo xoogga Ruuxa.” Manuscript Releases, volume 15, 371.

The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.

Mawduuca ugu weyn ee farriinta nebiyadeed ee Oohinta Saqda Dhexe ee wakhtigeenna waa kaalinta Islaamka ee hoogga saddexaad. Saddexda hoog ee Islaamkuba dhammaantood waxay ku matalan yihiin labada loox ee Xabaquuq. Farriinta Oohinta Saqda Dhexe ee maalmaha ugu dambeeya waxay billowday in shaabbaddeeda laga furo markii niyad-jabkii Luulyo 18, 2020 dhacay, markaas oo wakhtiga sugitaanku ee maalmaha ugu dambeeya yimid. Sida ay ahayd farriintii Oohinta Saqda Dhexe ee taariikhda Millerite-ka, farriinta maalmaha ugu dambeeya si tartiib-tartiib ah ayaa loo horumariyaa ilaa ay gaadho heerka uu metelo shirkii xerada ee Exeter. Halkaas bikraduhu ama saliidda way haystaan, ama ma haystaan.

Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.

Ku dhawaaqistii hoogga ee Ishacyaah ku sheegay ragga quudhsada ee xukuma dadka Yeruusaalem, waxay muujinaysaa in araggii uu khamri-cabbayaasha reer Efrayim ugu noqday sida kitaab la shaabadeeyey. Qoraalka Ishacyaah ku jira, hawsha ah in astaan shaydaani ah loo beddelo astaan Ilaah la xidhiidha, sida lagu sameeyey taariikhda Adventism-ka, waa in loo arkaa sida dhoobada dheryasameeyaha. Hawshaas waxay ahayd dejinta qeexidda “kan joogtada ah,” isagoo astaan u ah Masiixa, halka uu dhab ahaantii astaan u yahay Shayddaanka. Markii Daanyeel adeegsaday erayga “tamid” isagoo astaan uga dhigaya heethinnimada, wuxuu eraygaas u doortay ujeeddo astaaneed, waayo eraygu macnihiisu waa “joogto ah”.

There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.

Waxaa jira saddex quwadood oo dunida u horseeda Armageddoon, tan ugu horraysa saddexdaas quwadoodna waa bahalka weyn, masduulaagii (jaahilnimada). Masduulaagu dagaalkiisii ka dhanka ahaa Ilaah ayuu samada ka bilaabay. Masduulaagu wuxuu dagaalkaas sii wadaa ilaa dhammaadka kunka sannadood ee boqortooyada kun-jirsiga ah, markaas oo ugu dambaysta la baabbi'iyo.

> And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.

> Oo markii kunkii sannadood dhammaadaan, Shayddaan waa laga sii dayn doonaa xabsigiisa, oo wuxuu u bixi doonaa inuu khiyaaneeyo quruumaha jooga afarta geesood ee dhulka, kuwaas oo ah Goog iyo Maagoog, si uu dagaal ugu soo ururiyo; tiradooduna waxay la mid tahay ciidda badda. Oo waxay ku fideen ballaca dhulka, oo hareereeyeen xeradii quduusiinta iyo magaalada la jecel yahay; markaasaa dab xagga Ilaah samada uga soo degay oo baabbi'iyey. Oo Ibliiskii iyaga khiyaanayn jiray waxaa lagu tuuray balliga dabka iyo baaruudda, meesha ay joogaan bahalkii iyo nebiga beenta ahaa; halkaasna waxaa lagu cadaabi doonaa habeen iyo maalin weligood iyo weligood. Muujintii 20:7–10.

The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.

Bahalka (awoodda baadarinimada) oo ah tan labaad ee saddexda quwadood ee dunida u horseeda Armageddoon, iyo nebiga beenta ah (Maraykanka) oo ah tan saddexaad ee saddexdaas quwadood, labaduba waxay taariikhda ku soo galeen ka dib taariikhdii iskutallaabta, labadubana waxaa la baabbi'in doonaa imaatinka labaad ee Masiixa.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> Oo bahalkiina waa la qabtay, waxaana lala qabtay nebiga beenta ah ee hortiisa mucjisooyin ka sameeyey, kuwaas oo uu ku khiyaanay kuwii qaatay calaamaddii bahalka iyo kuwii caabuday sanamkiisa. Labadoodaba iyagoo nool ayaa lagu tuuray baddii dabka ahayd ee baaruuddu ka ololayso. Muujintii 19:20.

When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.

Markii Daanyeel doortay erayga Cibraaniga ah ee “joogto ah” inuu astaan uga dhigo jaahilnimada (Shaydaan), wuxuu doortay eray muujinaya in uu yahay Shaydaanka kan si joogto ah ula dagaallamay Ilaah. Labada quwadood ee kale waxay kaliya firfircoon yihiin dagaalkooda ka dhanka ah Ilaah muddado cayiman. Doorashada Daanyeel ee erayga “tamid” (joogto ah) waxay ahayd mid ula kac ah oo sax ah.

As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:

Sida qisada Ishacyaah ee hoogga ku saabsan kuwii Rabbigu ku shubay ruuxa hurdo qoto dheer oo uu indhahooda xidhay ay uga sii socoto cutubka siddeed iyo labaatanaad ilaa cutubka soddonaad, wuxuu qorayaa:

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.

> Haddaba tag, oo hortooda ku qor loox, oo buugna ku qor, si ay ugu ahaato wakhtiga iman doona weligeed iyo weligeedba: Waayo, kanu waa dad caasi ah, carruur been badan, carruur aan doonayn inay maqlaan sharciga Rabbiga: kuwa wax arkayaasha ku yidhaahda, Ha arkin; nebiyadana ku yidhaahda, Waxyaalaha qumman nooma sii sheegin; waxyaalo jilicsan noola hadla, khiyaanooyin noo sii sheega: Jidka ka leexda, waddada ka baydha, oo naga joojiya Kan Quduuska ah oo reer binu Israa’iil hortayada ka jooga. Sidaas daraaddeed Kan Quduuska ah oo reer binu Israa’iil wuxuu leeyahay, Maxaa yeelay, eraygan waad quudhsateen, oo dulmi iyo qallooc baad isku hallayseen, oo ku tiirsanaateen: Sidaas daraaddeed xumaantanu waxay idiin noqon doontaa sida dildilaac diyaar u ah inuu dhaco, oo gidaar dheer ka soo buurta, kaas oo jabkiisu si kedis ah daqiiqad qudha ku yimaado. Oo isagu wuxuu u jebin doonaa sida jabinta weelka dheryasameeyaha oo jajab loo burburiyey; mana uu tudhi doono, sidaas daraaddeed jajabkiisa lagama heli doono xabbad lagu qaado dabka meeshu dabku ka shidan yahay, ama lagu dhaansado biyo ceelka. Waayo, Sayidka Rabbiga ahu, Kan Quduuska ah oo reer binu Israa’iil, wuxuu leeyahay; Soo noqoshada iyo nasashada ayaa laydinku badbaadin doonaa; xasilloonida iyo kalsoonida ayaa xooggiinnu ahaan doona: laakiinse idinku ma aydaan doonayn. Ishacyaah 30:8–15.

The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.

“Looxa” la qoray waa looxyadii Xabaquuq cutubka labaad, kuwaas oo loo sameeyey in kuwii akhriyaa ay “ordaan” oo fariinta faafiyaan. “Kitaabka” “xusuus” ka sameeyey “looxa” waa Xabaquuq. “Looxa” ka yimid “kitaabka” Xabaquuq wuxuu metelaa hab imtixaan ah oo muujinaya “qoom caasi ah, carruur been badan, carruur aan doonayn inay maqlaan sharciga Rabbiga.” “Qoomka caasiga ah” ee diida inay “maqlaan” waa kuwa Yeremyaah ku xusan ee diida inay maqlaan dhawaaqa buunka waardiyaha.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Oo weliba waxaan idiin taagay waardiyayaal, anigoo leh, Maqla codka buunka. Laakiinse waxay yidhaahdeen, Maqli mayno. Yeremyaah 6:17.

The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.

Kuwa caasiyiintu waa kuwii taariikhda Ishacyaah ku jiray, iyo weliba kuwii taariikhda Masiixa ku jiray ee aan maqli doonin.

> 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. Isaiah 6:9, 10.

> Oo wuxuu yidhi, Tag, oo dadkan u sheeg, Runtii maqla, laakiinse ha garanina; runtii fiiriya, laakiinse ha gartaanna. Dadkan qalbigooda ka yeel mid buuran, dhegahoodana ka yeel kuwa culus, oo indhahoodana xidh; waaba intaasoo ay indhahooda wax ku arkaan, dhegahoodana wax ku maqlaan, qalbigoodana wax ku gartaan, oo ay soo jeestaan, oo la bogsiiyo. Ishacyaah 6:9, 10.

Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.

Caasiyiinta dhegaha la’ ee Ishacya way “maqli” karaan, hase yeeshee ma “maqlaan,” oo diidmadooda ah inay “maqlaan” waxay muujinaysaa inayan “fahmin.” Waa kuwa sharka leh ee Daanyeel, kuwaas oo sidoo kale ah bikradaha nacasyada ah ee Matayos, kuwaas oo aan fahmin kororka aqoonta ee lagu matalay “miiska” oo lagu xusay “buugga” Xabaquuq. Haddii caasiyiinta dhegaha la’ ee Ishacya ay maqli lahaayeen, waa la soo jeedin kari lahaa oo waa la bogsiin kari lahaa, laakiin qalbigoodu waa cayilan yahay, sidaas darteedna ma fahmi karaan farriinta Qaylada Saqda Dhexe. Ciise wuxuu bixiyey markhaati labaad oo ku saabsan caasiyiinta dhegaha la’.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Markaas xertii waxay u yimaadeen isaga, oo ku yidhaahdeen, Maxaad iyaga masaallo ugula hadashaa? Isaguna wuu u jawaabay oo ku yidhi, Maxaa yeelay idinka waa laydin siiyey inaad ogaataan waxyaalaha qarsoon ee boqortooyada jannada, laakiin iyaga lama siin. Waayo, ku alla kii wax haysta waa la siin doonaa, wuuna sii badnaan doonaa; laakiinse ku alla kii aan waxba haysan, xataa wixii uu haystana waa laga qaadi doonaa. Sidaas daraaddeed ayaan masaallo ugula hadlaa, maxaa yeelay iyagoo wax arkaya ma arkaan; iyagoo wax maqlayana ma maqlaan, mana gartaan. Oo iyaga waxaa ku rumoobaya wax sii sheegiddii Ishacyaah oo leh, Maqal baad maqli doontaan, mana garan doontaan; oo arag baad arki doontaan, mana dareemi doontaan. Waayo, dadkan qalbigoodu waa qallafsanaaday, dhegahooduna way ku cuslaadeen maqalka, indhahoodana way xidheen; si aanay marna indhahooda wax ugu arkin, dhegahoodana wax ugu maqlin, qalbigoodana ugu garan, oo aanay u soo noqon, aniguna aan u bogsiiyo. Laakiinse indhihiinnu waa barakaysan yihiin, waayo, way arkaan; dhegihiinnuna sidoo kale, waayo, way maqlaan. Runtii waxaan idinku leeyahay, nebiyo badan iyo rag xaq ah ayaa aad u doonay inay arkaan waxyaalaha aad aragtaan, mana ay arkin; iyo inay maqlaan waxyaalaha aad maqashaan, mana ay maqlin. Matayos 13:10–17.

The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.

Kuwa xigmadda leh waxay gartaan qarsoodiga masaallada, kaas oo ah run lagu muujiyey sadar ka sarreeya sadar. Kuwa xigmadda leh waa barakaysan yihiin, waayo way arkaan oo way maqlaan, oo kuwa xigmadda leh iyo kuwa barakaysanba labaduba waxaa lagu matalay cutubka laba iyo tobnaad ee Daanyeel. “Kuwa xigmadda leh” waa kuwa fahma (qalbiyadooda) korodhka aqoonta, oo lagu matalay “miiska” lagu xusay “buugga” Xabaquuq, halka “kuwa barakaysan” ay yihiin kuwa suga.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.

> Oo wuxuu igu yidhi, Tag jidkaaga, Daanyeelow; waayo, erayadani way xiran yihiin oo la shaabadeeyey ilaa wakhtiga dhammaadka. Kuwo badan waa la daahirin doonaa, oo la caddayn doonaa, oo la tijaabin doonaa; laakiin kuwa sharka leh shar bay samayn doonaan; oo kuwa sharka leh midkoodna wax ma garan doono; laakiin kuwa xigmadda leh way garan doonaan. Oo tan iyo wakhtiga allabariga joogtada ah la qaadi doono, oo karaahiyada baabba'a keenta la taagi doono, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Waxaa barakaysan kii suga oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Daanyeel 12:9–13.

The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.

Milleriyiintu si sax ah bay u fahmeen in kunka saddex boqol iyo shan iyo soddonkii maalmood ay bilaabmeen markii jaahilnimadii (“tan joogtada ah”) la “qaaday” sannadkii 508. Barakada waxaa loo ballanqaaday kuwii sugayay sannadkii 1843. Erayga “cometh” ee tuducaas ku jira macnihiisu waa “taabtaa.” Sannadka 1843 wuxuu “taabtay” sannadka 1844 markii uu dhammaaday. Markii sannadkii 1843 dhammaaday, waxaa yimid “wakhtigii dib-u-dhaca” ee Xabaquuq, waxaana barako lagu dhawaaqay kuwii sugay sida lagu amray “buugga” tilmaamay “looxyada.” “Buugga” Xabaquuq wuxuu ku amrayay kuwaas inay “sugaan” aragtida.

Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.

Daanyeel wuxuu aqoonsanayaa taariikhda 1798 (wakhtiga dhammaadka), markaas oo kitaabkiisii la furfuray, waxaana markaas la soo saaray hab imtixaan oo saddex-tallaabo ah (la daahiriyey, lana caddaysiiyey, lana tijaabiyey). Habkaas wuxuu ku dhammaaday muujintii taariikhda qarsoon ee toddobada onkod. Taariikhdaas qarsoon waa saddexda calaamadood ee runta, kuwaas oo ay matalaan niyad-jabkii koowaad, farriintii Qaylada Saqda-Dhexe, iyo niyad-jabkii weynaa. Barakada lagu gaadhayo niyad-jabkii koowaad waxay ka dhigan tahay hab imtixaan oo saddex-tallaabo ah dhammaadka taariikhda 1798 ilaa 1844.

The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.

Taariikhdii 1798 ilaa niyad-jabkii weynaa ee 1844, waxay astaan u tahay taariikhda 1989 ilaa sharciga Axadda ee dhawaan imanaya. Waxaa jirta barako loo ballanqaaday kuwa suga aragtida oo bilowday inay dib u dhacdo niyad-jabkii ugu horreeyey. “Kuwa caqliga leh” ee Daanyeel laba iyo tobnaad waa kuwa “barakaysan,” oo “suga.” Kuwa sharka lehna waa kuwa aan qalbigooda ku “maqal,” oo aan “arag” toona. Waayo-aragnimada dhan ee dhaqdhaqaaqii Millerite-ka waxaa lagu soo koobay afarta aayadood ee Daanyeel, aayadahaasuna waxay sidoo kale matalaan taariikhda shaabadaynta boqol iyo afartan iyo afarta kun.

The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”

Taariikhda quduuska ah ee afartaas aayadood lagu matalay waxay ku salaysan tahay fahamka korodhka aqoonta ee lagu matalay looxyadii Xabaquuq, iyo korodhka aqoonta ee Ciise tilmaamay markii uu wax ku barayay habka sadar ka sarreeya sadar. Wuxuu soo bandhigay masaallo badan oo isdaba joog ah si uu ugu sharxo qarsoodiga wax sii sheegidda “kuwa xigmadda leh.” “Kuwa sharka leh” ee Daanyeel laba iyo tobnaad ma fahmaan, oo 2 Tesaloniika, cutubka labaad, faham la’aantooda waxaa lagu matalay nacaybka runta, kaas oo keena khiyaano xoog leh. Runta ay kuwa sharka leh ku jeclayn warqaddii Bawlos waxay ahayd “allabariga joogtada ah,” afarta aayadood ee Daanyeelna, runta wax sii sheegidda ee si gaar ah loo tilmaamay waa “allabariga joogtada ah.”

Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.

Ciise wuxuu xertiisii u sheegay inay barakaysan yihiin, isagoo sidaas yeelayana wuxuu iyaga ka soocayay kuwii ku jira Ishacyaah ee diiday inay arkaan oo maqlaan, si ay u soo noqdaan. Kuwa barakaysan ee ku xusan Daanyeel laba iyo tobnaad waa kuwa sugaya. Afarta aayadood ee ku jira cutubka laba iyo tobnaad ee Daanyeel, iyo sidoo kale rumoobiddii aayadahaas ee taariikhda Millerites-ka, iyo sidoo kale iska horimaadka Ishacyaah ee la leh koox diiday inay maqlaan oo arkaan, iyo sidoo kale kala soociddii isla labadaas kooxood ee Masiixu sameeyey, dhammaantood waxay tilmaamayaan taariikhda qarsoon ee toddobada onkod oo timid Luulyo 18, 2020. Hannaanka ugu dambeeya ee imtixaanka ee taariikhda Millerites-ka, kaas oo ka bilaabmay niyad-jabkii koowaad, hadda waa lagu celinayaa. Qaar baa arki doona, qaar kalena way diidi doonaan inay arkaan.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Dhammaan farriimihii la bixiyey intii u dhexaysay 1840–1844 waa in hadda si xoog leh loo muujiyo, waayo dad badan ayaa lumiyey jihadoodii. Farriimuhu waa inay gaadhaan kulli kaniisadaha.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Masiixu wuxuu yidhi, “Waxaa barakaysan indhihiinnu, waayo way arkaan; iyo dhegihiinnu, waayo way maqlaan. Runtii waxaan idinku leeyahay, Nebiyo badan iyo rag xaq ah ayaa doonay inay arkaan waxyaalaha aad aragtaan, mana ay arag; oo ay maqlaan waxyaalaha aad maqashaan, mana ay maqal” [Matayos 13:16, 17]. Waxaa barakaysan indhaha arkay waxyaalihii la arkay sannadihii 1843 iyo 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Farriinta waa la bixiyey. Mana aha in dib loo dhigo ku celcelinta farriinta, waayo calaamadaha waayuhu way rumoobayaan; shaqada gabagabadu waa in la dhammeeyo. Shaqo weyn ayaa lagu qaban doonaa wakhti gaaban. Farriin ayaa dhowaan lagu bixin doonaa magacaabista Ilaah oo isu baddali doonta qaylo dheer. Markaasaa Daanyeel istaagi doonaa meeshiisii, si uu maraggiisa u bixiyo.” Manuscript Releases, volume 21, 437.

William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.

William Miller waxaa malaa’igahu ku hoggaamiyeen inuu fahmo in “kan maalinlaha ah” uu ahaa astaan u taagan Roomaanka jaahiliga ah. Sister White si toos ah bay u xaqiijisay inuu ku saxnaa fahamkaas. Fahamkaas oo lagu matalay “looxyada” lagu xusay “buugga” Xabaquuq, waa “wakhtiga iman doona.” Furitaanka shaabadda laga qaado “buuggaas” wuxuu muujiyaa “carruur fallaago ah oo beenlow ah”. “Carruur” waa astaan u taagan jiilka ugu dambeeya, sidaas darteed “wakhtiga iman doona” ee ku jira tuduca Ishacyaah si gaar ah waxaa loogu calaamadeeyey maalmaha ugu dambeeya ee xukunka baaritaanka.

Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.

Ishacyaah wuxuu sheegayaa in “carruurta beenta ah” ay diidi doonaan farriinta nebiyannimada ee lagu matalay “miiska” oo lagu xusay “kitaabka,” waayo waxay ku yidhaahdaan “kuwa wax arka, Waxba ha arkin; oo nebiyada, Waxyaalo qumman nooma sii sheegina; noola hadla waxyaalo jilicsan, oo sii sheega khiyaanooyin.” Sannadkii 1863kii Adventism-ka La’odikiya wuxuu bilaabay geeddi-socod sii kordhaya oo lagu fulinayo codsigii carruurta beenta ah. Shuqaas waxaa Ishacyaah ku matalay inuu yahay diidmada jidadkii hore ee aasaasyadii Millerite-ka, waayo waxay yidhaahdeen, “Jidka ka leexda, waddada ka weecda, ka dhiga Kan Quduuska ah ee reer binu Israa’iil inuu naga ba’o hortayada.” Jidka oo ah waddada, waa jidadkii hore ee Yeremyaah.

> 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, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Rabbigu wuxuu leeyahay, Jidadka istaaga, oo eega, oo weyddiista waddooyinkii hore, oo bal ogaada meesha jidka wanaagsan yahay, kuna socda, oo waxaad naftiinna u heli doontaan nasasho. Laakiinse iyagu waxay yidhaahdeen, Annagu kuma socon doonno. Yeremyaah 6:16.

The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.

Diidmada “beenta ah” ee ay ku diidaan “waddooyinkii hore” ee Yeremyaah waa diidmada farriinta Qaylada Habeenbadhka, taas oo ah meesha “nasasho” laga helo, taas oo sidoo kale ah “nasashadii iyo qabowjintii” aanay dooneyn inay maqlaan ee Ishacyaah ku xusan, taas oo haddana ah qabowjinta farriinta roobka dambe. Farriintaasu waa farriinta Qaylada Habeenbadhka ee lagu metelay taariikhda Millerite‑yada laguna muujiyey “looxyada” lagu xusay “buug” dhexdiisa. Diidmada ay diidmada “beenta ah” ku diidaan farriinta Qaylada Habeenbadhka waxaa lagu metelay rabitaankooda ah inay ka yeelaan “Kan Quduuska ah oo reer binu Israa’iil inuu ka joogsado hortooda.” Araggii ugu horreeyey ee Ellen White, kaas oo Alpha iyo Omega ay hubaal u adeegsan lahaayeen inuu matalo dhammaadka, wuxuu aqoonsanayaa jidka kuwa xaqa ah, isagoo calaamadaynaya iftiinka bilowgiisa iyo cidda ah tan hoggaamisa “kuwa xigmadda leh” ilaa dhammaadka jidka.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Waxa gadaashooda, bilowga jidka, laga taagay iftiin dhalaalaya, kaas oo malaa’ig ii sheegtay inuu ahaa ‘qayladii saqdhexe.’ Iftiinkaasu jidka oo dhan buu ka ifay, oo cagahooda iftiin buu u siiyey, si aanay u turunturoon.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Hadday indhahooda ku sii hayn lahaayeen Ciise, oo hortooda wax yar ka sii socday, kuna hoggaaminayay magaalada, way nabdoonaayeen. Hase yeeshee durba qaar baa daalay, oo waxay yidhaahdeen magaaladu aad bay u fog tahay, waxayna filayeen inay mar hore galeen. Markaas Ciise wuu dhiirrigelin jiray iyaga isagoo kor u taagaya gacantiisa midig ee ammaanta leh, gacantiisana waxaa ka soo bixi jiray iftiin ku hirman jiray dusha kooxda advent-ka, markaasay ku dhawaaqi jireen, ‘Alleluia!’ Qaar kalena si degdeg ah oo geesinnimo la’aan ah ayay u diideen iftiinkii ka dambeeyay, oo waxay yidhaahdeen in aanu Ilaah ahayn kii sidaas fog u soo hoggaamiyay. Iftiinkii ka dambeeyay waa bakhtiyay, isagoo cagahooda uga tegay gudcur dhan oo qumman, markaasay turunturoodeen oo ay waayeen araggii calaamadda iyo kii Ciise, oo ay jidkii ka dheceen iyagoo ku dhacay dunida hoose ee mugdiga iyo sharka leh.” Christian Experience and Teachings of Ellen G. White, 57.

It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.

Waxay ahayd iftiinkii Qaylada Saqda Dhexe bilowgii iyo dhammaadkiiba. Wuxuu ahaa Ciise (Kan Quduuska ah ee reer binu Israa’iil) kii ay jeclaayeen in laga joojiyo inuu hortooda ahaado. Iftiinka ka soo baxay gacanta midig ee ammaanta leh ee Ciise wuxuu ahaa iftiinkii Qaylada Saqda Dhexe sida loogu matalay “looxyada” lagu xusay “buugga”. Diidmada ay “carruurta beenta ah” diideen farriinta Qaylada Saqda Dhexe ee Masiixa, iyo jidkii ay ahayd inay ku socdaan, ayaa xukunkii Ilaah ku soo dejisay iyaga markay jidka ka dhaceen. “Derbiga dheer” ee si kedis ah u jaba waa “derbiga” kala-soocidda kaniisadda iyo dawladda oo lagu burburiyo sharciga Axadda ee dhawaan imanaya. Xukunkaasu wuxuu yimaadaa “si kedis ah, hal mar,” oo wuxuu ahaan doonaa “sida jabidda weelka dhoobasameeyaha oo jajab loo kala dhigo.” Waa xukunka la xidhiidha in astaanta shaydaanka ee “kan maalinlaha ah” madax-hoos loo rogo, oo loo aqoonsado inay tahay astaan Masiixa.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Hubaal rogrogiddiinna waxyaalaha madax‑rogga ah waxaa loo tirin doonaa sidii dhoobada dheryasameeyaha; waayo, shuqulku miyuu kan sameeyey ka odhan doonaa, Isagu ima uu samayn? Mise shayga la sameeyey miyuu kan sameeyey ka odhan doonaa, Isagu waxgarasho ma uu lahayn? Ishacyaah 29:16.

The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”

“Kan maalinlaha ah” waa runta nebiyadeed ee isku xidha afarta aayadood ee ku jira Daanyeel laba iyo tobnaad, kuwaas oo tilmaamaya kala duwanaanshaha kuwa sharka leh iyo kuwa xigmadda leh. “Kan maalinlaha ah” waa runta ay neceb yihiin kuwa qaata marin-habaabin xoog leh ee ku xusan 2 Tesaloniika. “Kan maalinlaha ah” wuxuu u taagan yahay damaca “carruurta beenta ah” ee ah inay ka yeelaan Kan Quduuska ah ee reer binu Israa’iil inuu jidkooda ka leexdo. Ciqaabtoodana waxaa lagu matalayaa jabinta weelka dheryasameeyaha, waxa ka hadhaana waa sawir ka tarjumaya xaaladda lumidda ee bikradaha nacaska ah; waayo, jajabyada jaban ee ka hadhay weelkaas dheryasameeyaha ah ee burburay, “lagama heli doono” “qolof dab looga soo qaado meeshooda dabka, ama biyo ceelka lagaga soo qaato.”

Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.

“Dab” iyo “biyo” labaduba waa calaamado u taagan Ruuxa Quduuska ah, sida saliiddu sidoo kale ugu tahay masaalkii tobanka bikradood. Marka Qayladii Habeenbadhku si kedis ah hal mar u timaaddo, sidii ay uga dhacday kulankii xerada Exeter bishii Agoosto 1844, waxay u suurtoobi doonin “carruurta beenta ah” inay helaan wax saliid ah (biyo ama dab). Waxaa loogu yeedhay inay “soo noqdaan” ka dib niyad-jabkii ugu horreeyey, sidii Yeremyaah loogu yeedhay, laakiinse way diideen.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Erayadaadii waa la helay, anna waan cunay; eraygaaguna wuxuu ii noqday farxadda iyo rayraynta qalbigayga; waayo, magacaaga ayaa laygu yeedhaa, Rabbiyow Ilaaha ciidammada. Ma aanan dhex fadhiisan shirka kuwa wax quudhsada, kumana aanan rayrayn; keligay baan u fadhiistay gacantaada aawadeed, waayo, waxaad iga buuxisay cadho. Bal maxaa xanuunkaygu had iyo goor u sii jiraa, oo nabarkayguna u yahay mid aan bogsan karin, oo diida in la bogsiiyo? Ma waxaad ii ahaanaysaa gebi ahaanba sida mid beenaale ah, iyo sida biyo baabba’a? Sidaas daraaddeed Rabbigu wuxuu leeyahay, Haddaad soo noqoto, markaas waan ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad waxa qaaliga ah ka soocdo waxa liita, afkaygaad ahaan doontaa; iyagu ha kuugu soo noqdeen adiga, laakiinse adigu ha ugu noqon iyaga. Oo dadkan waxaan kaaga dhigi doonaa derbi adag oo naxaas ah; way kula diriri doonaan, laakiinse kugama adkaan doonaan; waayo, anigu waan kula joogaa inaan ku badbaadiyo oo aan ku samatabbixiyo, ayaa Rabbigu leeyahay. Oo gacanta kuwa sharka leh waan kaa samatabbixin doonaa, oo gacanta kuwa cabsida leh waan kaa furan doonaa. Yeremyaah 15:16–21.

Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.

Yeremyaah wuxuu matalaa kuwii soo noqday niyad-jabkii ugu horreeyey dabadiis. Kuwii galay hawsha kala soocidda “qaaliga iyo waxxumada,” si ay “Rabbiga hortiisa u istaagaan” oo ay u noqdaan “afka” Rabbiga. Iyagu waa kuwa Daanyeel ku matalay cutubka sagaalaad, iyagoo garanaya xaaladdooda kala firdhisan, dabadeedna baryaya tukashadii Laawiyiintii labaatan iyo lix. Iyagu waa kuwa ay matalaan waardiyeyaashii Daanyeel, Yeremyaah, iyo Xabaquuq, kuwaas oo lagu barbardhigay “carruurta beenta ah.” “Carruurta beenta ah” waxaa sidoo kale u yeedhay “Quduuska reer binu Israa’iil” markii uu yidhi, “soo noqoshada iyo nasashada ayaad ku badbaadi lahaydeen; xasilloonida iyo kalsooniduna xooggiinna bay ahaan lahayd: laakiinse idinku ma aydaan doonayn.”

Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.

Dahabkii Miller waa runnada lagu matalay looxyadii Xabaquuq, kuwaas oo matala imtixaanka farriinta Qaylada Habeennimo-dhexe oo soo saara laba dabaqadood oo caabudayaal ah. Astaanta fallaagada ee laga muujiyo dahabkaas waa “kan maalin kasta.” Miller wuxuu ku saxsanaa fahamkiisa ku saabsan “kan maalin kasta,” laakiin fahamkiisu wuxuu ku koobnaa taariikhda uu ku noolaa, dahabkiina uu caadaystay inuu dul saaro miiska ku yaal bartamaha qolkiisa ayaa hadda ifaya toban jeer ka sii dhalaal badan sidii ay ahaayeen markii Miller ugu horrayn miiskiisa u dul saaray. Hadda waxay ku jiraan sanduuq ka weyn, waayo sanduuqu hadda ma matalo oo keliya Kitaabka Quduuska ah, sida uu u matalayay wakhtigii Miller, balse hadda wuxuu matalaa labadaba Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegidda.

It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.

Waa labadan markhaati kuwa soo saara iftiinka imtixaanka ee maalmaha ugu dambeeya, waana labadan markhaati kuwa noqda goobta ugu weyn ee dagaalka maalmaha ugu dambeeya. Miller wuxuu arkay dagaalka, waayo riyadiisii waxay ku qaateen naxashkiisii (Kitaabka Quduuska ah), wayna jeexjeexeen. Yooxanaa, isagoo matalaya “kuwa caqliga leh” ee maalmaha ugu dambeeya, “wuxuu joogay jasiiradda la yidhaahdo Batmos, erayga Ilaah aawadiis, iyo markhaatifurka Ciise Masiix aawadiis.” Yooxanaa waxaa loo silcinayay rumaysadkiisa farriinta labada Kitaabka Quduuska ah iyo qoraallada Ellen White.

We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.

Waxaan maqaalka xiga ku sii wadi doonnaa ka fiirsashada runnada uu matalo muujintii Webiga Ulay oo la furay sannadkii 1798.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Ma hayno wax aynu mustaqbalka uga cabsanno, in mooyaane markaan illowno jidkii Rabbigu inagu hoggaamiyey, iyo waxbariddiisii ku jirtay taariikhdeennii hore.” Life Sketches, 196.

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